H.  BITTNER  & CO. 


Books  - 'Fine  arts 


67  WEST  55  ST.,  N.  Y,  C. 


Ulrich  Middeldorf 


Digitized  by  the  Internet  Archive 
in  2015 


https://archive.org/details/religiousemblems00holm_1 


SALVATION. 

In  my  distress  I called  upon  the  Lord he  heard  my  voice  out 

of  his  temple,  Ps.  xviii.  6..  . . .He  sent  from  above.  . . .he 
drew  me  out  of  many  waters,  Ps.  xviii.  16. 


lEHaiL 


I have  used  similitudes.  Hosea,  12  chap.  10  v. 


ssniw  s&wasssrB  (ja 

IPWIBILISMIlin)  B'S’  iTOHIM  We  BJUSBSIel- 

asm 


r 


CHRISTIANITY, 

Represented  by  a woman  coming1  out  of  the  wilderness,  clad  in  beautiful  garments. 
Confiding  in  the  eternal  God  for  protection  and  support,  she  advances:  the  gods  of  the 
heathen,  and  tlte  temples  of  superstition  fall  on  her  approach;  her  enemies  retire  abashed 
and  confounded,  while  the  Angel  of  the  everlasting  Gospel  is  dispersing  the  clouds  of 
darkness  that  surround  the  globe. 


BELIGIOUS  EMBLEMS: 

BEING  A SERIES  OF 


EMBLEMATIC  ENGRAVINGS, 

WITH 

WRITTEN  EXPLANATIONS,  MISCELLANEOUS  OBSERVATIONS 
AND 

RELIGIOUS  REFLECTIONS, 


DESIGNED  TO  ILLUSTRATE 

DIVINE  TRUTH, 

IN  ACCORDANCE  WITH  THE  CARDINAL  PRINCIPLES  OF 

CHRISTIANITY. 

I have  usea  similitudes.  Hosea,  12  chap.  10  v 


BY  WILLIAM  HOLMES, 

MINISTER  OF  THE  GOSPEL;  AND 

JOHN  W.  BARBER, 

AUTHOR  OF  “ THE  ELEMENTS  OF  GENERAL  HISTORY,”  ETC. 


PUBLISHED  AND  SOLD  AT 
NEW  HAVEN,  by  JOHN  W.  BARBER; 

NEW  YORK,  by  M.  W.  DODD; 
BOSTON,  by  CROCKER  & BREWSTER. 


1850 


ENTERED 

ACCORDING  TO  THE  ACT  QF  CONGRESS,  IN  THE  YEAR  1846, 

BY  JOHN  W.  BARBER, 

IN  THE  OFFICE  OF  THE  CLERK  OF  THE  DISTRICT  COURT  OF 

CONNECTICUT. 


PREFACE. 


The  art  of  communicating  truth  to  the  mind  by  emblems, 
parables,  and  other  similitudes,  is  of  the  remotest  antiquity. 
It  is,  in  fact,  a mode  which  the  Divine  Being  often  uses  to 
convey  instruction  to  his  creatures.  Of  course  it  must  be  ad- 
mitted to  be  a legitimate  method  of  communicating  instruction 
sanctioned  by  the  highest  possible  authority. 

The  object  of  the  authors  of  this  work  is  to  give  to  the  public 
a book  of  emblems,  with  suitable  explanations,  observations,  and 
reflections,  the  tone  or  standard  of  which  shall  be  in  accordance 
with  the  great  cardinal  principles  of  the  Christian  religion. 
Works  of  a somewhat  similar  kind  have  occasionally  appeared, 
some  of  which,  though  valuable,  yet  the  standard  of  morality 
which  they  apparently  set  forth,  is  too  vague  and  ill-defined, 
or  too  far  below  what  ought  to  be  the  standard  of  those  pro- 
fessing Christianity.  It  has  been  our  aim  in  the  drawing  of 
the  cuts,  to  avoid  all  the  monstrosity  connected  with  heathen 
mythology,  or  any  thing  overstrained  or  uncouth  in  appear- 
ance. We  have  also  endeavored  to  produce  a work,  the  tone 
or  morality  of  which  shall  be  in  accordance  with  Christiai} 
principles. 

Many  portions  of  divine  truth  are  forcibly  illustrated  by 
similitudes.  The  Prodigal  Son,  the  Parable  of  the  Sower,  the 
Good  Samaritan,  the  Good  Shepherd,  and  many  other  parables 
recorded  in  sacred  writ  are  beautiful  demonstrations  of  this 
truth.  These  illustrations  are,  in  reality,  pictures  to  the  mind, 
as  the  pictorial  representations  in  this  work  are  to  the  eye. 
They  therefore  have  a double  advantage  over  mere  precept, 
speaking  not  only  to  the  mind,  but  also  to  the  eye,  in  an  ocular 
language,  singularly  emphatic  and  universally  intelligible. 

A work  of  this  kind  was  suggested  upwards  of  twenty  years 
since,  and  a few  preliminary  steps  in  its  preparation  were  at 
that  time  taken ; but  no  favorable  opportunity  has  since  ap- 
peared to  bring  it  into  a form  proper  for  publication,  till  th© 
1* 


4 


PREFACE. 


assistance  of  the  Rev.  William  Holmes  was  procured.  The 
drawings,  and  the  engraving  of  the  cuts,  were  for  the  most 
part  executed  by  the  writer  of  the  preface ; the  work  itself  is 
written  by  Mr.  Holmes. 

J.  W.  Barber. 


New  Haven,  Con.,  Dec.,  1845- 


It  is  with  a degree  of  diffidence  that  the  writer  of  the  fol- 
lowing pages  presents  them  to  the  public.  This  arises  from 
the  responsibility  assumed  by  every  one  who  attempts  to  con- 
vey divine  truth  to  his  fellow-beings  about  him,  either  orally  or 
by  the  press.  The  method  of  communicating  instruction  adopt- 
ed in  this  publication,  is  somewhat  different  from  the  usual 
form,  consequently  more  caution  is  necessary,  lest  imperfect  or 
erroneous  impressions  be  given. 

Some  of  the  most  important  subjects  that  can  command  the 
attention  of  mankind,  have  passed  in  review  before  the  writer. 
The  short  space  allotted  to  each,  would  allow  only  of  a few 
brief  observations  thereon.  In  these  he  has  aimed  to  adhere 
to  the  truth,  as  it  is  in  Jesus.  With  regard  to  the  propriety  of 
employing  pictorial  representations  for  the  purpose  of  convey- 
ing instruction,  it  is  presumed  that  there  is  but  one  opinion,  as 
the  eye  sends  impressions  home  to  the  soul  more  readily,  more 
forcibly,  and  more  permanently,  than  any  other  of  the  senses. 

Wm.  Holmes. 


New  Haven,  Dec.,  1845. 


CONTENTS 


Page. 

True  and  False  Principles,. . . 7 


Truth, 10 

Symbols  of  F aith, 13 

The  Way  of  Holiness, 16 

The  Weight  of  God’s  Word,  19 

The  Christian  Race, 22 

Salvation, 25 

The  Christian  Soldier, 28 

The  Strait  or  Narrow  Gate,.  31 

Double-mindedness, 34 

The  House  founded  on  a 

Rock, 37 

Self-Confidence, 40 

The  Sun  of  Truth, 43 

Light  in  Darkness, 46 

The  Worldling, 49 

The  Cross-Bearer, 52 

Worldly  Honor, 55 

Heavenly  Desire, 58 

The  Fatal  Current, 61 

Salvation  by  Faith, 64 

Simplicity,  or  Want  of  Un- 
derstanding,   67 

The  Persecuted  Christian,  . . 70 

The  Soul  in  Bondage, 73 

The  Danger  of  Self-Indul- 
gence,   76 

Carnal  Security, 79 


Page. 

The  Threefold  Demon,  or 
Envy,  Hatred,  and  Malice,  82 
Christian  Faith,  or  Religion,  85 


Hope, 88 

Brotherly  Kindness, 91 

Divine  Love  and  Justice,. ...  94 

Reconciliation,... 97 

Adoption, 100 

Spiritual  Pride, 103 

Hypocrisy, 106 

Slander  and  Backbiting, ....  109 

The  Tree  of  Evil, 112 

Anger,  or  Madness, 115 

Repentance, 118 

Fearless  and  Fearful, 121 

The  Two  Worldlings, 124 

Faith  and  Works,. 127 

Precipitation, 130 

Vain  Pursuits, 133 

Danger  of  Greatness, 136 

Guilt, 139, 

Patience  and  Long-suffer- 
ing,  142 

Temptation, 145 

Prudence  and  Foresight,. . . 148 
Fortitude  and  Constancy,. . 151 
The  Fast-anchored  Ship,...  154 
Unanimity, .... . . ..........  45% 


RELIGIOUS  EMBLEMS 


7 


TRUE  AND  FALSE  PRINCIPLES. 

Lo  ! where  amid  the  arctic  regions,  rise, 

The  Iceberg’s  turrets  glittering  in  the  skies, 

Like  some  cathedral  Gothic  built,  it  rides, 

Borne  by  the  winds,  and  ever-shifting  tides: 

All  shapes  fantastic  soon  the  phantom  wears, 

A palace  now,  and  now  a ship  appears: 

At  length  it  drifts  towards  some  southern  shore, 

When  lo ! ’tis  vanish’d,  and  is  seen  no  more. 

Not  so  the  Rock  that  rears  its  ancient  head, 

Its  deep  foundation’s  laid  in  ocean’s  bed  ; 

All  change  resists,  unalter’d  is  its  form 
Amid  the  sunshine,  and  amid  the  storm, 

Unmoved  it  stands,  and  still  ’twill  stand  secure, 

Long  as  the  moon,  and  as  the  sun  endure. 

The  Iceberg  lifts  its  towering  summit  to  the 
clouds,  sparkling  and  dazzling,  like  a group  of  tem- 
ples overlaid  with  silver.  Its  crystalline  magnifi- 


8 


RELIGIOUS  EMBLEMS. 


cence  is  bewildering ; it  .forms  one  of  the  most 
splendid  objects  that  the  mariner  meets  with  in  the 
northern  seas,  and  at  the  same  time  one  of  the  most 
dangerous.  It  is  a floating  mass  without  founda- 
tion ; winds,  waves,  and  currents  bear  it  along  in 
all  directions.  It  assumes  the  most  fantastic  shapes 
imaginable  : sometimes  it  looks  like  mountains  piled 
on  mountains ; then  temples,  palaces,  and  ships  are 
seen  by  turns ; then  again,  cathedrals  of  every  or- 
der of  architecture  appear  to  the  eye  of  the  won- 
dering beholder.  After  awhile  it  drifts  out  of  the 
high  latitudes  into  milder  climes.  It  is  carried  to- 
wards the  southern  shores,  the  sun  pours  its  burn- 
ing rays  upon  the  mammoth  temple,  turret  after 
turret,  spire  after  spire  disappear,  until  the  whole 
has  dissolved.  Its  glory  has  departed. 

How  very  different  is  the  nature  and  destiny  of 
the  Rock  that  is  seen  lifting  its  time-worn  head 
above  the  surrounding  waves ! It  is  probably  as 
old  as  time  itself ; it  retains  its  ancient  position ; its 
foundations  take  hold  of  the  world ; it  is  marked  in 
the  charts,  men  always  know  where  to  find  it,  and 
are  therefore  not  endangered  by  it.  Changing  the 
form  of  the  element  that  surrounds  it,  itself  un- 
changed, the  summer’s  sun  and  winter’s  storm  alike 
pass  harmlessly  by  it.  It  is  one  of  the  everlasting 
hills,  it  must  abide  forever. 

The  engraving  is  an  emblem  of  True  and  False 
Principles.  False  principles  are  represented  by 
the  Iceberg.  Like  the  iceberg,  they  are  without  a 
foundation ; however  specious,  brilliant,  and  fasci- 
nating their  appearance,  they  have  no  solidity. 
Like  it,  too,  they  are  ever-changing:  their  form 
receives  its  various  impression  from  the  ever-fluc- 
tuating speculations  of  mankind,  and  from  the 
power  and  influence  of  the  times . Like  it,  they 


RELIGIOUS  EMBLEMS. 


9 


are  cold  and  cheerless  to  the  soul,  nipping  all  its 
budding  prospects,  cramping  all  its  mighty  pow- 
ers. Like  the  iceberg,  also,  false  principles  will 
melt  away  before  the  burning  sun  of  truth,  and  pass 
into  oblivion.  It  will  not  do  to  trust  in  them . Who 
would  make  a dwelling-house  of  the  transitory  ice- 
berg ? 

It  is  not  so  with  true  principles ; although  they 
may  appear  somewhat  homely  at  first  sight,  yet  the 
more  they  are  contemplated  the  more  they  will  be 
admired.  Like  the  Rock,  their  foundations  are  laid 
broad  and  deep.  The  principles  of  truth  rest  on  the 
throne  of  God,  they  are  as  ancient  as  eternity.  Like 
the  Rock,  they  may  always  be  found.  Are  they  not 
written  in  the  Holy  Bible  ? Like  their  Author,  they 
are  without  variableness  or  shadow  of  turning,  for, 

(f  Firm  as  a Rock,  God’s  Truth  must  stand, 

When  rolling  years  shall  cease  to  move.” 

Semper  idem — “ Always  the  same” — is  their  motto. 
Like  the  Rock  of  Ages,  true  principles  live  when 
time  shall  be  no  more.  As  are  the  principles,  so 
are  all  who  trust  in  them,  for  “ the  righteous  shall 
be  had  in  everlasting  remembrance.” 


10 


RELIGIOUS  EMBLEMS 


Lord,  who  shall  abide  in  thy  tabernacle  7 He  that  speakrth  truth  in  his 
heart.  Ps.  lv.  23.  Thy  word  is  Truth.  John  xvii.  17. 

TRUTH. 

Truth,  glorious  truth,  of  heavenly  birth,  and  fair, 

In  simple  majesty  array’d,  is  there  ; 

Her  right  hand  holds  the  faithful  mirror  clear, 

Where  all  things  open  as  the  light  appear  : 

Her  left,  upon  the  sacred  page  reclines, 

Where  unadulterate  truth  resplendent  shines ; 

The  world’s  false  mask  she  tramples  down  with  scorn, 
Adorn’d  the  most  when  she  would  least  adorn. 

As  her  own  temple  on  the  margin  seen, 

Stands  forth  reflected  in  the  silvery  stream ; 

So  what  by  her  is  thought,  or  said,  or  done, 

Appears  conspicuous  as  the  noonday  sun ; 

Truth  is  the  image  of  our  God  above, 

That  shines  reflected  in  his  sea  of  love. 

All  hail,  bless’ d Truth ! thou  daughter  of  the  skies, 

Reign  thou  on  earth,  and  bid  earth’s  sons  arise  ; 

Bid  Virtue  lead,  and  Justice  hold  the  scale, 

For  thou  art  mighty,  and  wilt  soon  prevail. 

Truth  is  represented  in  the  drawing  above  in 
the  person  of  an  artless  female.  She  is  attired  with 


Religious  emblems. 


11 


simplicity.  In  her  right  hand  she  holds  a mirror. 
As  the  mirror  reflects  objects  that  pass  before  it 
as  they  are,  without  addition,  alteration,  or  diminu- 
tion, so  Truth  presents  every  thing  just  as  it  is.  The 
left  hand  rests  on  the  Holy  Bible.  This  is  to  show 
that  it  is  from  thence  she  derives  the  principles 
which  regulate  her  conduct,  the  source  of  unadul- 
terated truth  to  mankind.  She  is  seen  trampling  a 
mask  beneath  her  feet.  It  is  the  mask  of  hypocrisy, 
which  she  rejects  with  scorn,  as  being  utterly  at  va- 
riance with  her  principles  and  feelings.  In  the 
background  stands  the  Temple  of  Truth,  the  image 
of  which  is  plainly  reflected  by  the  clear,  placid 
stream  that  glides  before  it. 

Truth,  in  an  evangelical  sense,  is  all-important. 
It  alone  will  give  character  to  an  individual,  more 
than  all  other  qualities  put  together.  It  is  of  itself 
a rich  inheritance,  of  more  worth  than  mines  of  sil- 
ver and  gold.  It  is  more  ennobling  than  the  high- 
est titles  conferred  by  princes.  Everybody  loves 
to  be  respected,  but  an  individual  to  be  loved  and 
respected  must  be  known.  He  only  can  be  known 
who  speaks  the  truth  from  his  heart,  and  acts  the 
truth  in  his  life.  We  may  guess  at  others,  but  as 
we  do  not  know  we  cannot  respect  them,  for  like 
pirates  they  oftentimes  sail  under  false  colors. 

“ Nothing  is  beautiful  except  Truth,”  is  a maxim 
of  the  French,  although  it  has  been  most  deplorably 
neglected.  Nevertheless,  the  sentiment  is  correct. 
Truth  is  glorious  wherever  found ; Jesus,  who  is 
“ the  truth”  is  the  altogether  lovely,  and  the  fairest 
among  ten  thousand.  Truth  is  the  glory  of  youth, 
and  the  diadem  of  the  aged.  But  Truth  is  essential 
to  happiness,  both  in  this  world  and  also  in  the  next. 
For  “ what  man  is  he  that  desireth  life,  and  lov- 
eth  many  days  that  he  may  see  good  ? Keep  thy 


12 


RELIGIOUS  EMBLEMS. 


tongue  from  evil,  and  thy  lips  from  speaking  guile.” 
Lord,  who  shall  dwell  in  thy  holy  hill  ? He  that 
“ speaketh  the  truth.”  It  is  related  of  Cyrus,  that, 
when  asked  what  was  the  first  thing  he  learned,  he 
replied,  “ To  tell  the  truth.”  Cyrus  must  have  been 
very  fortunate  in  having  such  good  instructors.  Lord 
Chesterfield  would  have  instructed  him  differently. 

In  the  days  of  Daniel,  (as  the  tradition  says,)  the 
wise  men  were  ordered  by  the  king  to  declare  what 
was  the  strongest  thing  on  earth.  Each  man  brought 
in  his  answers ; one  said  wine  was  the  strongest, 
another  mentioned  women;  Daniel  declared  that 
Truth  was  the  most  powerful,  which  answer  pleased 
the  king,  and  the  palm  of  victory  was  decreed  to 
Daniel. 

“ Seize,  then,  on  truth  where’er  ’tis  found, 

Among  your  friends,  among  your  foes  ; 

On  Christian  or  on  heathen  ground, 

The  plant’s  divine  where’er  it  grows.” 

Let  not  mercy  and  truth  forsake  thee  ; bind  them  about  thy 
neck  ; write  them  upon  the  table  of  thine  heart : so  shalt  thou 
find  favor  and  good  understanding  in  the  sight  of  God  and 
man.  Prov.  iii.  3. 

The  lip  of  truth  shall  be  established  forever : but  a lying 
tongue  is  but  for  a moment.  Prov.  xii.  19. 

Buy  the  truth  and  sell  it  not.  Prov.  xxii.  23.  Lie  not  against 
the  truth.  James  iii.  11.  Speak  ye  every  man  the  truth  tc 
his  neighbor;  execute  the  judgment  of  truth.  Zech.  viii.  16. 

Lying  lips  are  an  abomination  to  the  Lord ; but  they  that 
deal  truly  are  his  delight.  Prov.  xii.  23. 


RELIGIOUS  EMBLEMS. 


13 


Till  we  all  come  in  the  unity  of  the  Faith.  Ephes.  iv.  13. 


SYMBOLS  OF  CHRISTIAN  FAITH. 

See  on  the  right,  all  glorious  Hope  doth  stand, 

And  gives  to  heavenly  Truth  the  plighted  hand  : 

With  Seraph’s  wings  out-spread,  Love  stands  between  : 
And  binds  their  hearts  with  his  celestial  chain. 

These  are  Faith's  emblems  These  its  Parents  three  : 
To  produce  Faith,  Hope , Truth , and  Love  agree. 

Christian  Faith  is  represented  above,  by  a union 
of  Truth,  Hope,  and  Love.  The  hope  of  heaven  is 
represented  by  the  apostle  Paul  as  the  anchor  of 
the  soul,  consequently  Hope  is  usually  depicted 
leaning  on  an  anchor.  She  holds  Truth  by  the 
hand,  showing  that  they  must  be  in  close  alliance. 
Truth  holds  in  her  hand  the  Holy  Bible  as  a mir- 
ror, whereby  sinful  men  can  see  the  deformity  of 
their  hearts.  With  her  right  hand,  she  receives  the 
overtures  of  Hope  ; she  tramples  under  her  feet  the 
mask  of  Hypocrisy ; simple  and  unadorned,  she 
rejects  the  cloak  of  dissimulation,  and  casts  aside 


14 


RELIGIOUS  EMBLEMS. 


all  concealment.  Love  holds  the  middle  place,  and 
strengthens  the  union  subsisting  between  Hope  and 
Truth.  Divine  Love  is  drawn  with  wings  to  repre- 
sent her  heavenly  origin. 

Faith  is  both  created  and  preserved  by  Hope, 
Truth,  and  Love.  This  Triad  constitutes  its  effi- 
cient cause.  Truth  is  indeed  the  mother  of  Faith. 
Hope  assists  in  its  creation,  by  its  expectations  and 
desires  ; Love  nourishes  and  reconciles,  and  thus 
contributes  to  lay  a foundation  for  Faith. 

True  faith,  as  represented  in  the  Scriptures,  is 
always  connected  with  a “ good  hope  through  grace.” 
The  truths  of  God’s  word  form  the  only  proper  ob- 
jects for  its  exercise.  Without  Love,  there  can  be 
no  good  works  ; and  “ without  works  faith  is  dead.” 
Christian  Faith,  as  described  above,  is  distinguished 
from  the  faith  of  devils,  who  are  said  to  “ believe 
and  tremble”  because  they  have  no  hope ; and  from 
the  faith  of  wicked  men,  who  “ love  not  the  Lord 
Jesus  Christ,” and  who  are  consequently  “ accursed;” 
and  from  the  faith  of  the  carnal  professor,  who  has 
sold  the  truth  and  has  pleasure  in  unrighteousness. 

The  proper  use  of  faith  is  to  bring  us  to  God,  to 
enable  us  to  obtain  the  promises  contained  in  the 
word  or  truth  of  God.  If  Christ  had  not  been  moved 
by  love , he  would  not  have  suffered ; if  he  had  not 
suffered,  we  should  have  had  no  promise  of  pardon ; 
if  we  had  no  promises,  we  should  have  no  hope ; if 
we  have  no  hope,  we  shall  have  no  saving  faith  in 
the  mercy  of  God.  Christ  is  set  forth  a refuge  for 
sinners,  he  saves  all  who  flee  for  refuge  to  the  hope 
set  before  them  ; but  those  only  who  believe  in  him, 
flee  to  him.  Faith  then  is  an  instrument  of  salva-r 
tion ; “ by  grace  are  ye  saved  through  Faith.” 

The  sinner  hears,  and  gives  credence  to  the  Faith 
of  God : the  terrors  of  the  Almighty  take  fast  hold 


RELIGIOUS  EMBLEMS. 


15 


upon  him ; his  sins  weigh  him  down  to  the  dust : 
but  hark ! the  voice  of  heavenly  love  is  heard  pro- 
claiming : “ Come  unto  me  all  ye  that  are  weary 
and  heavy  laden,  and  I will  give  you  rest.”  He 
looks  upward,  Hope  springs  up,  he  ventures  on  the 
Redeemer,  “ who  justifies  the  ungodly his  faith 
has  saved  him.  It  is  counted  to  him  for  righteous- 
ness, and  being  justified  by  it,  he  has  peace  with 
God,  through  our  Lord  Jesus  Christ. 

A celebrated  divine  once  gave  his  little  child 
an  illustration  of  the  nature  of  Faith  in  the  fol- 
lowing manner.  The  child  had  a beautiful  string 
of  beads,  with  which  she  was  much  delighted.  Her 
father  spoke  to  her,  saying,  “ Come,  my  child,  throw 
those  beautiful  beads  into  the  fire,  and  I will,  in  the 
course  of  a few  days,  give  you  something  far  more 
beautiful  and  valuable.”  The  child  looked  up  into 
the  face  of  her  father  with  astonishment : after  look- 
ing for  a time,  and  seeing  he  was  in  earnest,  she 
cast  her  beautiful  toys  into  the  fire,  and  then  burst 
into  tears  ! — Here  was  Faith.  The  child  believed 
her  father  spoke  the  truth ; she  expected,  or  had  a 
hope , he  would  fulfil  his  promises  ; and  confiding  in 
his  Love , she  was  willing  to  obey  him  though  it  cos* 
her  tears. 


16 


RELIGIOUS  EMBLEMS 


Jlnd  an  highway  shall  be  there , and  a way , and  it  shall  be  called  The  way 
of  holiness  ; the  unclean  shall  not  pass  over  it.  Isa.  xxxv.  8. 

THE  WAY  OF  HOLINESS. 

There  is  a place,  a Holy  place  above, 

Where  Angels  holy  dwell  in  light  and  love  : 

There  is  a God,  a Holy  God  who  reigns, 

And  holy  empire  over  all  maintains  ; 

There  is  a way,  a holy  way,  whose  road 
The  holy  Pilgrim  brings  to  heaven  and  God : 

See  ! on  that  way  the  holy  Pilgrim  hies, 

Nor  doubts  at  last  ’twill  lead  him  to  the  skies. 

With  robes  entire,  and  garments  clean  and  white, 

He  walks  with  joy  along  the  plains  of  light. 

See  ! one  has  left  the  holy  way  divine, 

His  clothes  are  soiled,  he  wallows  now  with  swine  ; 
Alone,  the  Pilgrim  on  his  pathway  speeds, 

And  leaves  th’  apostate  to  his  worldly  deeds. 

See  where  the  way  of  Holiness  stands  cast  up. 
It  is  strongly  built  and  conspicuous  to  all  beholders  ; 
a pilgrim  is  seen  walking  thereon  triumphantly  and 
secure ; his  garments  are  unsullied,  and  untorn. 
Down  off  the  way  is  one  wallowing  in  the  mire , 


RELIGIOUS  emblems. 


17 


see  how  he  grubs  up  the  filthy  lucre.  His  garments 
are  rent,  and  soiled ; the  beastly  swine  are  his 
chosen  companions. 

This  is  an  emblem  of  Holiness,  and  of  its  profes- 
sors. The  upright  conduct  of  the  pious,  is  called, 
a “ way,”  a “ highway,”  and  “ The  way  of  Holiness .” 
It  is  a way  of  safety,  “ No  lion  shall  be  there,”  and 
“ the  wayfaring  man,  though  a fool,  [illiterate]  shall 
not  err  therein.”  The  Pilgrim  pursuing  his  journey, 
with  his  garments  unsullied  and  untorn,  denotes  the 
Christian  “ walking  in  all  the  commandments  and 
ordinances  of  the  Lord  blameless.”  “ The  fine 
linen,  clean  and  white,  is  the  righteousness  of  the 
saints.”  The  man  among  the  swine,  signifies  an 
Apostate  from  God  and  Holiness  ; he  has  “ left  off 
to  do  good the  love  of  the  world  has  again  taken 
possession  of  him  ; “ he  has  turned  as  the  dog  to  his 
vomit  again,  and  as  the  sow  that  was  washed  to  her 
wallowing  in  the  mire.” 

Holiness  in  man  consists  in  obedience  to  the  di- 
vine commands — in  loving  God  supremely- — in  lov- 
ing our  neighbor  as  ourselves.  Man,  by  nature  and 
by  practice,  is  sinful,  and  sin  is  superlatively  selfish. 
A selfishness  pervades  the  heart,  which  is  enmity 
against  God.  It  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be,  consequently  the  love  of  God 
dwelleth  not  in  the  selfish  heart. 

Selfishness  is  the  prolific  source  of  every  vice  ; 
giving  birth  to  oppression,  falsehood,  injustice,  and 
covetousness ; producing  outbreaks  of  the  basest 
passions,  such  as,  envy,  wrath,  malice,  pride,  re- 
venge, which  end  in  crimes  of  deepest  guilt. 

On  the  other  hand,  Holiness  is  boundlessly  be- 
nevolent ; it  embraces  God,  it  embraces  the  world. 
It  gives  to  God  the  sincere  worship  of  aii  undivided 
heart. 


2 


18 


RELIGIOUS  EMBLEMS. 


It  gives  to  man  the  generous  activities  of  a use 
ful  life.  The  man  of  holiness  is  the  almoner  of  a 
world.  The  Law  of  Jehovah  is  the  proper  standard 
of  holiness ; the  Almighty  himself  the  only  proper 
model  for  study  and  imitation  ; therefore,  of  the  man 
of  Holiness  it  is  said,  “ The  law  of  God  is  in  his 
heart,  none  of  his  steps  shall  slide.”  And  hence  it 
is  written,  “ Be  ye  holy,  for  I am  holy.”  Hence 
we  may  learn  that  the  subject  is  one  of  great  im- 
portance, since  whatever  we  may  possess  beside, 
without  holiness,  no  one  shall  see  the  Lord ; it  is 
the  wedding  garment  which  renders  the  guest  wel- 
come at  the  marriage-supper  of  the  Lamb  ; it  is  the 
fine  linen,  clean  and  white,  which  is  the  righteous- 
ness of  the  saints.  Thus  it  signifies  a preparation 
for  eternal  glory. 

Holiness  and  happiness  are  divine  sisters  ; twins, 
always  seen  together.  God  has  stamped  the  seal 
of  his  approbation  on  every  thing  approaching  to  in- 
nocence and  purity ; it  is  seen  in  nature — the  roar 
of  the  lion,  the  fierce  howling  of  the  wolf  is  the  lan- 
guage of  disquietude  and  of  blood,  striking  terror  into 
the  boldest  heart;  while  the  cooing  of  the  turtle 
dove,  the  bleating  of  the  fleecy  lamb,  speak  the  lan- 
guage of  innocence  and  peace.  We  may  visit  the 
mansions  of  the  rich,  the  castles  of  the  powerful,  or 
the  palaces  of  kings,  yet  if  holiness  be  wanting,  in 
vain  do  we  search  for  happiness.  It  is  not  there. 

We  may  visit  the  abodes  of  the  poor,  the  cottage 
of  the  afflicted,  the  hovel  of  the  dying.  If  we  find  the 
inmates  in  possession  of  holiness,  there  also  we  find 
happiness  ; poverty  does  not  expel  her,  affliction 
does  not  drive  her  away,  death  even  cannot  pro- 
nounce a divorce  ; united  are  they  in  life,  undivided 
in  death,  inseparable  to  all  eternity. 


RELIGIOUS  EMBLEMS 


19 


Wc  have  also  a more  sure  word  of  prophecy.  2 Pet.  i.  9. 


THE  WEIGHT  OF  GOD’S  WORD. 

Look  where  the  impartial  balance  hangs  on  high. 

The  Almighty’s  word  against  weak  man’s  to  try  j 
Huge  folios  rare,  and  many  a bulky  bale, 

Are  brought,  and  laid  upon  the  even  scale : 

Of  “ Council’s’’  records  many  a tome  is  sent, 

From  the  great  Nicean,  down  to  that  of  Trent ; 
t€  Creeds,”  “ ’isms,”  creatures  of  the  human  thought. 
Ancient  and  modern,  are  together  brought ; 

And  “ Fathers”  numerous,  a learned  line, 

From  Pseudo-Barnabas  to  Augustine  ; 

The  Bible  now,  of  Protestants  the  pride, 

Is  placed  alone  upon  the  other  side : 

Creeds,  Councils,  Fathers,  ’isms,  twenty  ream, 

Fly  up  like  chaff,  and  straightway  kick  the  beam. 

The  above  engraving  represents  a pair  of  scales 
of  equal  balance,  one  side  of  which  is  loaded  with 
books,  packages,  and  parchments.  Here  are  the 
minutes  of  eighteen  general  councils,  beginning  with 


20 


RELIGIOUS  EMBLEMS. 


that  held  in  Nice,  in  the  year  of  our  Lord  325,  and 
ending  with  that  of  Trent,  which  began  in  the  year 
1545,  and  closed  in  1563,  with  many  others.  There 
are  also  the  writings  of  the  “ Fathers,”  from  those 
ascribed  to  Barnabas,  but  considered  spurious,  down- 
ward. Then  there  are  Creeds  without  number,  both 
of  ancient  and  modern  date  ; next  follow  the  various 
isms  of  the  day,  that  set  themselves  up  against  the 
word  of  God.  These  are  all  placed  on  one  scale  ; 
the  Bible  is  now  brought  and  placed  on  the  other, 
when  lo ! “ Creeds,  Councils,  Fathers,  and  ’isms” 
are  but  as  the  dust  of  the  balance.  Lighter  than 
vanity,  they  fly  up  and  kick  the  beam ; one  Bible 
outweighs  them  all. 

This  emblem  is  designed  to  show  the  authority 
of  the  Bible  over  the  doctrines  and  commandments 
of  men.  When  the  lion  roars,  the  beasts  of  the  for- 
ests keep  silence ; when  Jehovah  speaks,  the  in- 
habitants of  the  world  ought  to  stand  in  awe.  During 
the  space  of  fifteen  hundred  years,  God  uttered  His 
voice  in  the  ears  of  the  children  of  men.  He  has 
declared  his  will,  and  sanctioned  such  revelation 
by  the  repeated  manifestations  of  his  almighty  power. 
He  employed  holy  men  as  the  authorized  recorders 
of  his  laws  ; and  closed  the  whole  with  the  de- 
nouncement of  a curse  against  all  who  should  add 
to,  or  diminish  therefrom. 

Notwithstanding  this,  there  have  been  men  in  all 
ages  who  have  set  up  their  will  against  that  of  the 
great  Jehovah.  They  have  made  a record  of  the 
same,  forbidding  what  God  has  commanded,  and  or- 
daining what  God  has  prohibited.  Thus,  by  their 
traditions,  they  make  void  the  laws  of  the  Eternal. 
What  folly  is  this ! what  blasphemy ! what  rebel- 
lion ! The  words  of  the  Lord  are  tried,  pure,  and 
everlasting ; those  of  man  are  short  weight,  corrupt, 


RELIGIOUS  EMBLEMS. 


21 


and  are  passing  away.  By  the  laws  of  God,  not  by 
the  opinions  of  men,  we  shall  be  judged  at  the  last 
day. 

Terribly  has  the  curse  fallen  upon  those  who  have 
established  human  opinions  in  opposition  to  the 
Word  of  God ; witness  the  Jews,  who,  since  the 
fatal  overthrow  of  their  city,  have  been  vagabonds 
over  all  the  face  of  the  earth.  Witness  the  poverty, 
ignorance,  and  misery  of  those  parts  of  the  world 
where  human  creeds  prevail,  and  where  the  Bible 
is  rejected ; yea,  witness  in  the  case  of  every  man 
who  substitutes  his  will  for  God’s.  To  the  law  and 
to  the  testimony,  if  they  speak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them. 

All  scripture  is  given  by  inspiration  of  God,  and  is  profitable 
for  doctrine,  for  reproof,  for  correction,  for  instruction  in  right- 
eousness. 2 Tim.  iii.  16. 

Search  the  Scriptures.  Matt.  xxii.  29. 

We  thank  God  without  ceasing,  because  when  ye  received 
the  word  of  God  which  ye  heard  of  us,  ye  received  it  not  as  the 
word  of  men,  but  as  it  is  of  truth,  the  word  of  God.  1 Thess. 
ii.  13. 

Ye  shall  not  add  unto  the  word  which  I command  you,  nei- 
ther shall  ye  diminish  aught  from  it.  Deut.  iv.  2. 

If  any  man  shall  add  unto  these  things,  God  shall  add  unte 
him  the  plagues  that  are  written  in  this  book.  Rev.  xxi.  18. 


22 


RELIGIOUS  EMBLEMS. 


So  run  that  yc  may  obtain.  1 Cor.  ix.  24 

THE  CHRISTIAN  RACE. 


Behold  I the  race-coarse  here  before  us  lies  ; 

See  ! many  running  for  the  glorious  prize  ; 

Some  sweat  and  toil,  and  maugre  all  their  pains, 

Small  is  their  progress,  smaller  still  their  gains. 

With  weights  oppress'd,  of  sordid  gold  and  care, 

They  run  awhile,  then  give  up  in  despair. 

But  one  is  seen  whose  speed  outstrips  the  wind, 

The  laggers  all  he  quickly  leaves  behind  ; 

Conform’d  to  rule,  he  casts  all  burdens  down, 

And  presses  forward  to  receive  the  crowTn. 

In  his  exhortations  to  Christians,  the  great  apos- 
tle of  the  Gentiles  very  often  alludes  to  the  Olympic 
games.  These  games  were  celebrated  in  different 
parts  of  Greece,  particularly  on  the  isthmus  which 
joined  the  Morea  to  the  main  land ; hence  called 
the  Isthmian  exercises.  They  were  held  on  the 
banks  of  the  river  Alpheus,  near  Olympia,  a city  of 
Elis.  They  were  considered  of  so  much  impor- 
tance, that  from  the  period  of  their  lirst  regular  es- 


RELIGIOUS  EMBLEMS. 


23 


tablishment  a new  era  of  reckoning  time  was  com 
stituted,  just  as  we  reckon  from  the  birth  of  Jesus 
Christ.  Each  Olympiad  consisted  of  four  years; 
hence  they  dated  events  from  the  first,  second, 
third,  or  fourth  year  of  any  particular  Olympiad. 
The  first  Olympiad  commenced  776  years  before 
the  Christian  era.  These  exercises  consisted  of 
five  different  kinds,  viz  : boxing,  wrestling,  leaping, 
the  quoit,  and  racing.  We  confine  ourselves  to  the 
illustration  of  the  latter.  The  celebration  of  the 
running  match  excited  great  interest.  Hence,  the 
preparation  for  these  festivals  was  very  great.  No 
man  could  become  a candidate  for  the  prize  unless 
he  bore  a good  character,  and  regularly  exercised 
himself  ten  months  previously,  according  to  the 
rules  prescribed. 

The  rules  were  very  severe : a strict  regimen 
had  to  be  observed — unpalatable  food  to  be  eaten 
— abstinence  from  all  luxuries — exercises  were  to 
be  continued  through  all  weathers,  and  we  know 
not  what  besides.  And  now  the  grand  day  has 
arrived ; the  judge  is  appointed,  having  been  pre- 
viously sworn  to  deal  impartially — the  race-course 
is  cleared — the  place  of  starting  fixed — the  judge 
takes  his  seat  at  the  goal,  or  end  of  the  race- 
ground,  and  holds  in  his  hand  the  crown  of  olive,  or 
of  laurel,  destined  to  grace  the  victor’s  brow ; offi- 
cers are  appointed  to  keep  order.  The  city  is  emp- 
tied of  its  inhabitants — all  the  principal  men  are 
there.  The  candidates  make  their  appearance ; 
every  eye  is  fixed  upon  them ; every  heart  is  in  mo- 
tion. Divested  of  all  needless  clothing,  sometimes 
naked,  they  await  the  signal ; — ’tis  given — off  they 
start.  Not  a whisper  is  heard  among  all  that  mul- 
titude ; with  intense  interest  they  watch  the  runners 
as  they  pass  along.  A shout  is  heard.  The  victor 


24 


RELIGIOUS  EMBLEMS. 


returns,  like  a triumphant  conqueror,  drawn  in  a 
chariot  of  four,  wearing  the  crown  of  victory,  and  is 
everywhere  greeted  with  the  acclamations  of  the 
people. 

Religion  is  compared  to  a race  ; the  stadium , or 
race-ground,  is  the  path  of  piety  leading  through  this 
world  to  the  next ; the  runners  are  those  who  pro- 
fess religion ; the  officers  appointed  to  keep  order, 
the  ministers  of  the  gospel ; the  spectators,  men  and 
angels;  the  judge,  the  Lord  Jesus  Christ;  the  re- 
ward, a crown  of  righteousness. 

Let  us  imagine  a company  of  young  persons  just 
commencing  the  Christian  race.  They  set  off  to- 
gether ; the  directions  are  given  to  all,  they  are  four 
in  number  : 1 .Be  sure  to  lay  aside  every  weight ; 

2.  Relinquish  the  besetting  sin;  3.  Exercise  pa- 
tience ; 4.  Look  to  Jesus.  They  go  along  pretty 
well  for  awhile.  Soon  one  is  seen  lagging  behind. 
What  is  the  matter?  He  has  too  much  weight 
about  him.  Another  drops  off ; his  besetting  sin 
has  prevailed.  A third  is  missing ; what  ails 
him  ? O,  he  is  out  of  patience — with  God,  himself, 
and  everybody  besides.  Some  follow  the  direc- 
tions— persevere  to  the  end,  and  obtain  the  prize. 
But  mark  : of  those  who  run  in  the  Grecian  games, 
one  only  could  receive  the  prize.  In  the  Chris- 
tian race,  all  may  run  so  as  to  obtain.  The  judge 
there  was  sometimes  partial ; the  Christian’s  Um- 
pire is  the  “ Righteous  Judge.”  The  successful 
candidate,  after  all  his  labors,  obtained  only  a gar- 
land of  withering  flowers  ; the  Christian  receives  a 
glorious  “ crown  of  righteousness  that  fadeth  not 
away.” 


RELIGIOUS  EMBLEMS 


25 


In  God  is  my  salvation  and  my  glory . the  rock  of  my  strength , and  m$ 
refuge,  is  in  God.  Ps.  lxii  7. 

SALVATION. 

Lo  ! where  amid  appalling  dangers  dread, 

The  rock  undaunted  lifts  its  welcome  head ; 

The  ship  of  commerce  gayly  sail’d  along, 

All  hands  were  merry  with  their  evening  song ; 

When  lo  ! they  scud  before  a sudden  blast, 

The  sails  are  shiver’d,  broken  is  the  mast ; 

The  ship  is  wreck’d,  the  storm  rolls  wildly  round, 

The  sinking  sailors  have  no  footing  found. 

In  drowning  plight,  stunn’d  by  the  wave’s  rude  shock, 
The  lightning  kindly  points  them  to  the  rock  ; 

The  Rock  they  grasp,  and  raise  themselves  on  high, 

In  conscious  safety  bid  the  storm  pass  by. 

So  when  mankind  were  wreck’d  on  Eden’s  shore, 
Loud  was  the  tempest,  loud  the  thunder’s  roar, 

Earth,  sea,  and  skies  affrighted  were,  and  toss’d, 
Tumultuous  all.  Shall  man  be  saved,  or  lost? 

In  that  wild  ocean  of  despair  and  dread, 

The  Rock  of  Ages  lifts  his  lofty  head  ; 

The  sinner,  sinking,  stunn’d  by  Sinai's  shock, 

By  Sinai’s  lightning,  now  beholds  the  Rock ; 


RELIGIOUS  EMBLEMS. 


2£ 

With  glad  surprise,  more  clear  his  moral  sight, 

He  sees  besides,  a cross  of  heavenly  light ; 

The  Rock  he  clambers,  to  the  cross  he  clings, 

And  saved  from  danger,  of  Salvation  sings. 

A short  time  since,  and  that  vessel  was  sailing 
calmly  and  securely  over  the  soft,  blue  wave.  The 
voice  of  song  arose,  and  mingled  its  melodies  with 
the  light  air  around.  Home,  sweet  home,  was  the 
theme  which  gladdened  every  heart.  But  ah ! thou 
treacherous  sea ! Thou  deceitful  wind ! How 
changed  the  scene  ! The  voice  of  song  is  departed, 
joy  and  gladness  are  no  more.  Instead  of  the  mu- 
sic of  soft  symphonies,  are  heard  the  clamors  of  de- 
spair, the  thunder’s  mighty  roar — old  ocean’s  harsh 
sounds,  and  the  howling  of  the  storm.  The  ship  is 
driven  fiercely  before  the  gale,  sails  are  rent,  one  of 
the  masts  is  gone  by  the  board,  ruin  steers  the  ill- 
fated  ship ; she  strikes  upon  a reef,  the  billows  roll 
over  her,  the  crew  are  washed  overboard.  Night 
thickens  around  with  his  stormy  horrors  ; manfully 
the  drowning  wretches  buffet  the  waves  ; the  light- 
ning flings  its  lurid  glare  around,  and  shows  them 
their  awful  condition ; again  it  lightens,  and  they 
descry  a rock,  lifting  its  head  above  the  billows,  and 
promising  a place  of  safety.  Hope  revives — they 
swim  for  the  rock,  soon  “ they  make  it.”  See ! 
they  have  got  upon  it.  Now  they  are  safe ! 

The  vessel,  sailing  joyfully  and  securely  before 
the  gale  began,  may  represent  the  safe  and  happy 
condition  of  our  first  parents  before  they  were  as- 
sailed by  the  storms  of  temptation ; the  drowning 
mariners  denote  the  deplorable  state  of  mankind 
since  the  fall,  who  are  sinking  amidst  the  waves  of 
guilt  and  wo ; the  tempest  overhead  denotes  the 
storm  that  howls  over  the  head  of  every  sinner,  in 
consequence  of  the  violation  of  Jehovah’s  law*.  Si- 


RELIGIOUS  EMBLEMS. 


27 


nai  thunders  forth  its  curses,  and  flashes  its  light- 
nings around  the  sinner’s  path,  in  order  to  show  him 
his  weakness,  his  guilt,  and  his  danger.  As  the 
lightning  points  the  drowning  sailor  to  the  rock,  so 
the  law  directs  or  opens  the  way  to  Christ,  that  the 
sinner  might  be  justified  by  faith  in  the  atonement. 

Th£  rock,  rising  in  the  troubled  ocean,  affording 
a shelter  from  the  shipwreck,  represents  Christ,  the 
Rock  of  Ages,  who  has  borne  all  the  fury  of  the 
storm  for  man,  and  who,  by  his  cross,  giveth  life  and 
light  to  a dying  world.  The  penitent  sinner,  feeling 
himself  sinking  in  the  mighty  waters,  and  tremblingly 
alive  to  the  dangers  of  the  tempest  above,  and  to  the 
more  fearful  dangers  of  the  rolling  waves  beneath, 
escapes  to  the  Rocki  embraces  the  cross,  and  is  safe, 
i.  e.,  he  believes  in  the  Lord  Jesus  Christ,  and  is 
saved. 


Jesus,  lover  of  my  soul, 

Let  me  to  thy  bosom  fly, 
While  the  nearer  waters  roll, 
While  the  tempest  still  is  high. 
Hide  me,  O my  Saviour,  hide, 
Till  the  storm  of  life  is  past, 
Safe  into  the  haven  guide, 

O receive  my  soul  at  last. 


28 


RELIGIOUS  EMBLEMS 


And  having  done  all , to  stand.  Ephes.  vi.  13. 


THE  CHRISTIAN  SOLDIER. 

The  Christian  hero  here  has  made  his  stand, 

Obedient  to  his  Captain’s  great  command  ; 

In  panoply  divine,  equipped  complete, 

No  danger  dreads,  no  foe  he  fears  to  meet : 

Truth  wove  the  girdle  that  his  loins  adorn, 

This  bears  him  scathless  through  the  battle’s  storm. 

A sense  of  pardon  guards  each  vital  part, 

And  forms  the  Breastplate  that  defends  his  heart. 

For  brazen  Greaves,  obedience  he  takes, 

Through  thorny  paths,  his  onward  progress  makes. 

“ Hope  of  Salvation”  is  his  helmet  fair  ; 

Though  oft  perplexed,  it  saves  him  from  despair. 

He  wields,  and  not  in  vain,  a trusty  sword, 

A right  good  blade  it  is,  Jehovah’s  word ; 

The  Spirit’s  weapon,  ’twill  each  knot  untie, 

Each  foe  disarm,  and  make  Apollyon  fly : 

O’er  all  the  rest  he  grasps  Faith’s  mighty  shield, 

And  onward  rushes  to  the  battle-field. 

As  soon  as  one  enlists  himself  as  a soldier  of  Je- 
sus Christ,  that  moment  the  world  becomes  his 


EELtGlOUS  EMBLEMS. 


29 


enemy.  It  happens  to  him  as  it  fell  out  to  the  Gi- 
beonites ; when  they  made  peace  with  Joshua,  the 
neighboring  nations  were  highly  offended,  and  said 
to  one  another,  “ Come,  let  us  unite  our  forces  that 
wre  may  smite  Gibeon,  for  it  hath  made  peace  with 
Joshv.a  and  with  the  children  of  Israel” 

But  there  are  other  foes  more  mighty  and  fearful, 
against  whom  he  has  to  contend.  Satan,  after  6000 
years  practice  in  the  art  of  destroying  souls,  is  a 
powerful  opponent.  “ He  goeth  about  as  a roaring 
lion,  seeking  whom  he  may  devour,”  for  we  wrestle 
not  against  flesh  and  blood — merely— -but  “ against 
principalities,  against  powers,  against  the  rulers  of 
the  darkness  of  the  world,  against  spiritual  wicked- 
ness in  high  places.”  “ Wherefore,”  on  this  ac- 
count, “ take  unto  you  the  whole  armor  of  God,  that 
ye  may  be  able  to  withstand  in  the  evil  day,  and 
having  done  all,  to  stand.” 

There  are  two  kinds  of  armor,  offensive  and  de- 
fensive ; one  to  attack  the  foe,  the  other  to  protect 
ourselves.  It  is  remarkable,  that  but  one  weapon 
is  mentioned  by  the  Apostle  as  belonging  to  the 
offensive  kind,  viz.,  the  sword;  all  the  rest  are  de- 
fensive. Among  the  Grecian  warriors  there  were 
at  least  nine  different  weapons  with  which  they  as 
sailed  their  enemies,  yet  the  Apostle  thinks  that  for 
the  Christian  this  is  enough. 

The  Captain  of  our  salvation  has  provided  us 
with  all  that  is  necessary  for  the  Christian  warfare. 
Is  our  head  exposed  to  the  assaults  of  the  devil,  he 
has  furnished  us  with  a “ helmet”  to  guard  it ; this  is 
called  in  another  place,  the  hope  of  Salvation.  This 
good  hope  prepares  the  soldier  for  the  warfare,  up- 
holds him  in  it,  and  brings  him  off  a conqueror.  Is 
the  heart  liable  to  be  pierced,  there  is  a breastplate 
provided  to  protect  it,  it  is  the  breastplate  of  Righte - 


30 


RELIGIOUS  EMBLEMS, 


ousness ; this  is  a consciousness  not  only  of  his  own 
sincerity,  but  also  of  his  favorable  acceptance  with. 
God.  He  feels  that  he  is  honest  in  his  profession 
of  attachment  to  the  Saviour,  and  that  Christ,  his 
Captain,  acknowledges  him  for  a true  soldier. 

The  feet  being  exposed  to  injuries,  a pair  of  brass 
boots  are  given  to  protect  them.  It  would  not  have 
answered  any  good  purpose  to  protect  the  head, 
oftentimes,  unless  the  feet  likewise  were  provided 
for.  If  the  feet  were  wounded,  the  soldier  could 
not  stand  to  fight  the  foe,  neither  could  he  pursue 
him  if  conquered.  The  greaves  simply  prompt  obe- 
dience to  the  Captain’s  commands  ; with  this,  rough 
places  become  as  plain,  and  the  crooked  as  straight. 

The  girdle  is  given  to  keep  the  rest  of  the  armor 
in  its  place,  and  to  strengthen  the  loins.  “ Truth” 
accomplishes  this  for  the  Christian  soldier.  By 
this  he  discovers  who  are  his  enemies,  their  mode 
of  attack,  and  the  best  way  to  resist  them.  A shield 
also  is  provided ; it  is  called  the  shield  of  faith,  by 
which  he  is  able  to  quench  all  the  fiery  darts  of  the 
evil  one.  Finally,  a sword  is  put  into  his  hands ; 
with  this  he  is  to  inflict  deadly  wounds  on  all  his 
foes ; it  is  called  the  Sword  of  the  Spirit , because 
the  word  of  God  was  inspired  by  the  Holy  Spirit. 
44  Wherewithal  shall  a young  man  cleanse  his  way 
but  by  taking  heed  thereto  according  to  thy  word  V9 
By  the  clear  instruction,  by  the  powerful  motives 
and  by  the  glorious  encouragement  of  the  word  of 
God,  the  Christian  soldier  puts  all  his  foes  to  flight 


RELIGIOUS  EMBLEMS. 


31 


Strait  is  the  gate , and  narrow  is  the  way,  which  leadeth  unto  life , and  feu 
there  be  that  find  it.  Matt.  vii.  14. 

THE  STRAIT  AND  NARROW  GATE. 

The  gate  contracted,  here  is  brought  to  view, 

And  narrow  path  that  runs  directly  through. 

One  there  is  seen,  who  strives  with  all  his  might 
To  pass  the  gate  that  leads  to  heavenly  light ; 

Strong  drink,  the  deadly  dram,  is  cast  away, 

And  on  his  knees,  devout,  begins  to  pray. 
Self-righteousness  to  enter  next  proceeds, 

Alas  for  him  ! how  heavily  he  treads  ! 

His  weary  back  a monstrous  burden  bears 
Of  legal  deeds,  and  unavailing  prayers. 

He  cannot  enter,  for  the  gate  is  small, 

He  must  unload  him,  or  not  pass  at  all. 

Dives  has  fallen,  gone  quite  off  the  track, 

And  on  the  wicket  gate  has  turned  his  back. 

Another,  heedless  of  Jehovah’s  laws, 

Dreams  he  can  enter  with  the  world’s  applause : 

Honor  and  glory,  pomp  of  things  below, 

Can  never  through  the  straitened  passage  go. 

Thus  sinners  all — to  sensual  pleasures  given— 

Remain  excluded  from  the  gate  of  Heaven. 

The  first  object  presented  in  the  group  is,  a re* 


32 


RELIGIOUS  EMBLEMS. 


formed  drunkard.  See  ! he  has  thrown  away  strong 
drinks  ; he  is  determined  to  agonize — to  enter  in  at 
the  strait  gate.  Many  tipplers  seek  to  gain  admis- 
sion, but  it  will  not  do ; over  the  gate  is  written  in 
characters  of  living  light,  “ No  drunkard  shall  in- 
herit the  kingdom  of  God.” 

The  next  figure  shows  a man  professedly  in  the 
strait  and  narrow  way,  but  he  has  such  a large 
mass,  or  bundle  of  self-righteousness  on  his  back,  it 
will  be  seen  at  the  first  glance  that  it  is  impossible 
for  him  to  get  through  the  gate  or  passage.  “ All 
our  righteousnesses,”  which  we  may  bring  with  us 
when  seeking  salvation,  “ are  as  filthy  rags ;”  and 
the  more  we  have  of  them,  the  more  impossible  it 
will  be  for  us  to  enter  the  strait  gate.  Man,  in  order 
to  be  saved,  must  feel  himself  to  be  a sinner ; he 
must  feel  his  poverty,  and  like  the  man  seen  in  the 
engraving,  must  get  down  on  his  knees,  in  order  to 
enter  into  the  gate  of  life. 

St.  Paul,  when  a Pharisee,  had  a large  load  of 
self-righteousness,  but  when  he  became  a Christian 
he  discarded  it ; he  desired  to  be  found  in  Christ, 
saying,  “ not  having  mine  own  righteousness,  which 
is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith.” 
Partly  in  the  background  is  one  who  has  fallen 
from  the  narrow  way.  This  represents  a lover  of 
money ; one  who  has  committed  “ guilts,  great  blun- 
der,” and  who  is  now  a laughing-stock  for  devils. 
They  that  will  be  rich  fall  into  temptations  and  a 
snare,  which  drown  men  in  perdition.  O that  men 
were  wise ! O that  they  would  attend  to  the  words 
of  Christ:  “Ye  cannot  serve  God  and  mammon; 
verily  it  is  easier  for  a camel  to  go  through  the  eye 
of  a needle,  than  for  a rich  man  to  enter  the  king- 
dom of  God.” 


RELIGIOUS  EMBLEMS. 


33 


The  last  depicted  is  one  who  is  carrying  worldly 
honor  and  glory ; who  foolishly  thinks  he  can  love 
God  and  the  world  together.  No  man  can  serve 
two  masters  of  opposite  interest.  “ How,”  said  Je- 
sus, “ can  ye  be  saved  who  seek  honor  one  of 
another,  and  not  the  honor  which  cometh  from  God 
only.” 

Perhaps  it  was  on  one  of  those  beautiful  evenings 
of  surpassing  loveliness,  seen  only  in  the  Holy  Land, 
that  the  Blessed  Redeemer  delivered  his  unexam- 
pled lessons  of  benevolence  and  wisdom  from  the 
mount  made  sacred  by  his  presence.  Then  Jesus 
opened  his  mouth  and  taught  them,  saying,  “ Enter 
ye  in  at  the  strait  gate  ; strait  is  the  gate,  and  nar- 
row is  the  way  that  leadeth  unto  life,  and  few  there 
be  that  find  it.”  By  which  words  the  Saviour  would 
have  us  to  understand  the  nature  and  requirements 
of  Religion.  Its  nature — that  it  consists  in  a change 
of  heart.  Its  requirements — that  we  do  justly,  love 
mercy,  and  walk  humbly  with  the  Lord. 

Hence,  by  the  “ strait  gate”  we  may  learn  that 
compliance  with  the  first  table  of  the  Law  is  in- 
tended, viz. : Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  with  all  thy  soul,  with  all  thy  mind, 
and  with  all  thy  strength.  By  the  “ narrow  way,” 
obedience  to  the  demands  of  the  second  table  is 
enjoined,  viz. : Thou  shalt  love  thy  neighbor  as  thy- 
self ; or,  as  it  is  expressed  by  the  Saviour,  more  co- 
piously— “ Therefore,  all  things  whatsoever  ye  would 
that  men  should  do  unto  you,  do  ye  even  so  to  them.” 
As  no  man  can  love  God,  as  required,  without  a 
change  of  heart,  so  neither  can  any  one — Do  unto 
others  as  he  would  they  should  do  unto  him — unless 
he  first  love  God,  for  “ he  that  loveth  not  his  brother 
abideth  in  death.” 


3 


34 


RELIGIOUS  EMBLEMS 


Ye  cannot  serve  God  and  mammon.  Matt.  vi.  24. A double-minded 

man  is  unstable  in  all  his  ways.  James  i.  8. 

DOUBLE-MINDEDNESS. 

See  the  professor  laboring,  but  in  vain, 

The  world  and  cross  together  to  sustain  ; 

The  globe  is  in  his  right  hand  dexterous  found. 

His  left  the  cross  drags  sluggish  on  the  ground ; 

In  vain  for  him  appears  the  narrow  way, 

The  world  has  led  him  from  the  path  astray : 

In  vain  for  him  shines  forth  the  heavenly  light, 

The  world  has  risen  and  obscured  his  sight ; 

Two  minds  he  has,  both  he  may  call  his  own, 
Sometimes  they  lead  him  up,  and  sometimes  down  ; 
Like  doubtful  birds,  that  hop  from  spray  to  spray, 

His  will  is  never  at  one  certain  stay : 

Too  late  he  learns,  with  deep  regret  and  pain, 

He  loses  both  who  more  than  one  would  gain. 

Here  is  seen  a man  staggering  under  two  heavy 
burdens : a globe,  which  represents  the  world,  and 
a cross,  that  represents  the  Christian  religion.  His 
knees  totter  and  tremble  beneath  the  cumbrous 
load.  The  cross  is  the  badge  of  his  profession, 


RELIGIOUS  EMBLEMS. 


35 


which  he  holds,  or  rather  drags  along,  with  his  left 
hand ; this  shows  that  religion  is  only  a secondary 
concern  with  him. 

In  his  right  hand  he  carries  the  globe.  The  right 
hand  being  the  most  dexterous,  shows  that  the  prac- 
tical part  of  his  life  is  employed  in  securing  the 
world,  notwithstanding  his  profession.  He  has  suc- 
ceeded so  well  that  the  globe  has  got  uppermost.  It 
monopolizes  his  attention,  and  controls  his  move- 
ments. It  has  turned  his  feet  from  the  narrow  way; 
it  has  hid  from  his  view  the  glorious  light  of  the 
heavenly  city.  In  going  down  hill,  the  cross  slips 
out  of  his  left  hand,  he  stumbles  over  it,  and  falls, 
the  globe  falls  upon  him,  and  grinds  him  to  powder. 

This  emblem  needs  but  little  illustration.  It  shows 
the  folly  and  end  of  a double-minded  man.  The 
fabled  Atlas,  who  carried  the  world  on  his  shoulders, 
attempted  nothing,  accomplished  nothing,  compared 
with  the  man  who  labors  to  secure  both  this  world 
and  the  next ; he  has  two  souls,  or  minds,  which 
govern  him  by  turns ; but  in  the  end,  the  worldly 
principle  prevails.  His  folly  consists  in  trying  to 
do  what  is  in  itself  absolutely  impossible — what  no 
man  ever  did  or  ever  can  do.  God  himself  has  sep- 
arated the  world  from  the  cross ; what  God  hath 
separated,  no  man  may  bring  together ; the  nature 
of  the  gospel  forbids  such  union.  Its  influences, 
doctrines,  precepts,  objects,  tendencies,  and  final 
issues  are  all  opposed,  and  contrary  to  the  princi- 
ples, maxims,  practices,  and  interests  of  this  world. 

In  the  gospel,  provision  is  made  to  renew  the 
heart,  and  to  enable  man  to  set  his  affections  on 
things  above,  not  on  things  on  the  earth.  The  cross 
is  as  much  as  any  man  can  carry,  let  him  have  as 
much  grace  as  he  will.  If  any  doubt  remains, 
Christ,  the  great  Umpire  of  all  disputed  claims  of 


36 


RELIGIOUS  EMBLEMS. 


this  kind,  has  pronounced  the  decision : “ No  man 
can  serve  two  masters ” — ■“  Ye  cannot  serve  God  and 
mammon” 

The  double-minded  man  is  unstable  in  all  his 
ways  ; sometimes  he  is  seen  among  the  disciples  of 
Christ,  then  again  he  appears  following  the  course 
of  this  world.  He  takes  no  comfort  in  religion,  and 
none  in  the  world.  Every  thing  connected  with  him 
is  double ; a double  curse  rests  upon  him  wherever 
he  goes.  True  Christians  are  ashamed  of  him  ; the 
ungodly  despise  him;  he  is  a laughing-stock  for 
devils ; his  own  conscience  reproaches  him ; his 
own  family  upbraids  him ; and  a double  punishment 
will  be  the  portion  of  his  cup  forever. 

The  mad  prophet  Balaam  is  a remarkable  in- 
stance of  double-mindedness.  In  profession,  he 
would  be  a prophet  of  Jehovah;  in  practice,  he  fol- 
lowed and  “ loved  the  wages  of  unrighteousness.” 
Despised  by  the  people  of  God,  to  whom  he  was  a 
stumbling-block ; despised  and  reproached  by  Balak 
for  his  indecision,  he  died  under  the  weight  of  a 
double  curse,  and  left  his  name  a proverb  of  re- 
proach and  shame. 

Choose  you  this  day  whom  ye  will  serve.  Joshua  xxiv.  15. 

How  long  halt  ye  between  two  opinions?  If  the  Lord  be 
God,  follow  him : but  if  Baal,  then  follow  him.  1 Kings  xviii. 
21. 

I know  thy  works,  that  thou  art  neither  cold  nor  hot : I would 
thou  wert  cold  or  hot.  So  then,  because  thou  art  lukewarm, 
and  neither  cold  nor  hot,  I will  spue  thee  out  of  my  mouth. 
Rev.  iii.  15,  16. 


RELIGIOUS  EMBLEMS. 


37 


And  the  rain  descended , and  the  floods  came , and  heat  upon  that  futuse 
and  it  fell  not : for  it  was  founded  upon  a rock.  Matt.  vii.  25. 


THE  HOUSE  FOUNDED  ON  A ROCK. 

Lo ! on  a rock,  the  wise  man  marks  his  plan, 

Its  deep  foundations,  closely  he  would  scan  ; 

Though  gentle  zephyrs  breathe  through  summer  skies. 
He  knows  that  storms  wide  wasting  may  arise ; 

On  solid  base  his  building  rises  fair, 

And  points  its  turrets  through  the  ambient  air. 

With  tranquil  joy,  his  eyes  delighted,  greet 
The  beauteous  fabric  furnished  and  complete ; 

In  conscious  safety  makes  it  his  abode, 

His  duty  done,  he  leaves  the  rest  with  God. 

But  soon  dark  clouds  o’erspread  the  troubled  sky, 

And  soon  is  heard  the  voice  of  tempest  high ; 

Deep  rolls  the  thunder,  rains  in  torrents  pour. 

And  floods  tumultuous  beat  with  deafening  roar. 
Floods,  rain,  nor  thunder,  nor  rude  tempest’s  shock, 
Can  harm  the  house — ’tis  founded  on  a Rock. 

Not  so  the  simpleton  who  built  on  sand, 

And  wrought  his  labor  with  penurious  hand ; 

’Midst  howling  tempests,  and  loud  thunder’s  roar. 

His  house— it  vanish’d,  and  was  seen  no  more. 


38 


RELIGIOUS  EMBLEMS. 


A wise  man,  desiring  to  build  a house  for  him- 
self and  family,  sees  many  very  pleasant  and  ro- 
mantic lots : he  is  tempted  to  choose  a delightful 
situation,  but  he  remembers  that  the  country  is  often 
visited  with  violent  storms,  that  hurricanes  are  fre- 
quent, and  that  the  rivers  frequently  overflow  their 
banks,  and  sweep  away  bridges,  houses,  cattle,  and 
inhabitants,  all  together.  This  makes  him  cautious. 
He  sacrifices  what  is  merely  ornamental  for  what  is 
useful  and  essential.  He  fixes  upon  a rock  for  the 
site  of  his  mansion.  He  builds  in  such  a manner 
that  his  house  looks  like  a part  of  the  rock  itself,  it 
is  so  imbedded  within  its  shelvings.  When  all  is 
snug  and  complete,  he  enters  his  new  dwelling, 
thankful  that  he  has  been  enabled  to  finish  it.  In  a 
little  while,  one  of  those  storms  come  on  so  common 
to  the  country ; the  rains  descend,  the  winds  blow, 
the  floods  beat  against  the  house,  but  it  stands  un- 
moved. All  night  the  tempest  lasts ; at  length 
morning  comes ; the  son  of  wisdom  opens  the  door 
and  goes  forth,  like  Noah  when  he  left  the  ark  after 
the  waters  of  the  deluge  had  abated.  He  looks 
around  : all  is  desolation  except  his  own  house.  At 
a little  distance  from  him  he  discovers  some  of  the 
fragments  of  his  neighbor’s  house.  The  foolish  man 
had  studied  only  ease  and  present  convenience  ; he 
chose  a showy  place,  but  the  foundation  was  sandy. 
The  hurricane  swept  them  all  away  together. 

The  house  on  the  rock,  and  its  builder,  is  an  em- 
blem of  the  man  who  hears  the  word  of  God  and 
keeps  it.  He  makes  the  word  of  God  a ladder  by 
which  he  climbs  to  heaven.  Beginning  at  repent- 
ance, he  goes  on  to  faith  in  our  Lord  Jesus  Christ, 
then  to  holiness  ; thus  he  mounts  from  faith  to  faith, 
till  finally  he  reaches  glory. 

Observe,  it  is  not  the  person  who  hears,  or  under- 


RELIGIOUS  EMBLEMS. 


39 


stands,  or  remembers*  or  believes,  merely,  the  word 
of  God ; but  the  Doer,  that  is,  the  prudent  or  wise 
man.  He  fastens  on  the  Rock  of  Ages  : Christ  is 
his  foundation,  where,  in  obedience  to  the  word,  he 
has  fled  for  refuge ; hence,  he  is  protected  against 
all  the  storms  of  earth  and  hell. 

“ To  obey  is  better  than  sacrifice,  to  hearken  than 
the  fat  of  rams.”  The  word  of  God  is  compared  to 
seed,  which,  if  received  in  good  ground,  beareth 
much  fruit.  As  the  seed  requires  that  the  ground 
should  be  prepared,  watered,  weeded,  etc.  ; so  the 
word  requires  that  it  should  be  received  with  at- 
tention and  nourished  by  meditation,  much  prayer, 
and  faith.  No  one  can  enter  the  kingdom  of  heaven 
unless  he  is  a disciple  of  Christ ; but  he  is  not  a 
disciple  unless  he  bringeth  much  fruit.  He,  and  he 
alone,  that  doetli  the  will  of  God  shall  abide  forever. 

A person  having  just  returned  from  church,  was 
met  with  the  following  exclamation : “ What,  is  it 
all  done  ?”  “ No,  by  no  means,”  was  the  prompt 

reply.  “ It  is  all  said , but  not  all  done” 

For  not  the  hearers  of  the  law  are  just  before  God,  but  the 
doers  of  the  law  shall  be  justified.  Rom . ii.  13. 

But  be  ye  doers  of  the  word,  and  not  hearers  only 

a doer  of  the  work,  this  man  shall  be  blessed  in  his  deed. 
James  i.  22,  25. 

If  ye  know  these  things,  happy  are  ye  if  ye  do  them.  John 
xiii.  17. 


40 


RELIGIOUS  EMBLE3IS. 


Seest  thou  a man  wise  in  his  own  conceit  ? There  is  more  hope  of  a fool 
Mian  of  him.  Prov.  xxvi.  12. 

SELF-CONFIDENCE. 

See  how  Self-confidence  his  friend  doth  treat. 

Nor  heeds  the  danger  from  beneath  his  feet : 

With  head  erect,  he  proudly  stalks  along, 

The  warning  voice  is  but  an  idle  song ; 

As  to  the  precipice  he  draws  more  nigh, 

His  friend  yet  louder  lifts  his  voice  on  high, 

But  deaf  and  blind,  he  neither  sees  nor  hears, 

From  friends  or  foes  he  nothing  wants,  or  fears ; 

He  “ knows,  and  that’s  enough — all  right,”  when  lo ! 

At  once  he  falls  into  the  gulf  below: 

Adown  the  rocks  he  tumbles  o’er  and  o’er. 

And  sinks  in  darkness,  to  arise  no  more. 

The  engraving  shows  a traveller  in  the  greatest 
peril.  He  is  on  the  brink  of  an  awful  precipice : 
he  knows  it  not.  But  this  is  not  the  worst  of  his 
case  : he  is  confident  in  his  knowledge,  and  that  he 
is  fully  prepared  for  every  emergency,  although  he 
has  not  examined  any  book  of  roads,  or  any  charts, 
or  maps,  nor  has  he  made  inquiries  of  others  who 


RELIGIOUS  EMBLEMS. 


41 


have  travelled  these  parts  before  him.  A friend  is 
seen  who  endeavors  to  apprize  him  of  his  danger ; 
he  calls  to  him,  but  he  turns  a deaf  ear  to  his  re- 
monstrances, and  still  proceeds.  As  he  draws  near 
the  fatal  brink,  his  friend,  knowing  his  danger,  ex- 
erts himself  to  the  utmost  to  have  him  stop — to  listen 
— but  for  one  moment ; but  no,  he  has  no  need  of 
advice — on  he  goes.  The  ground,  which  is  hol- 
low, gives  way  beneath  his  feet,  he  falls,  and  is  in- 
stantly dashed  to  pieces.  The  name  of  the  man  is 
“ Self-confidence .” 

The  moral  of  this  is,  that  dangers  stand  thick 
all  through  the  path  of  human  life  ; dangers  such  as 
the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride 
of  life,  with  their  numerous  attendants.  False  doc- 
trines also,  the  tendency  of  which  is  to  destroy  the 
happiness  of  mankind,  prevail.  They  are  covered 
with  a flimsy  garb,  which  deceives  superficial  ob- 
servers. 

Moreover,  youth  is  presumptuous,  self-willed,  and 
self-confident.  They  are  too  much  inclined  to  fol- 
low the  light  which  their  own  vanity  has  kindled. 
But  their  self-confidence  does  not  remove  the  dan- 
gers from  their  path,  nor  render  them  invulnerable. 
But  man  is  ignorant — how  shall  he  know  ? Help- 
less— what  shall  he  do  ? If  any  man  lack  wisdom, 
let  him  ask  of  God.  “ Do”  ponder  well  the  paths  of 
thy  feet.  Lean  not  to  thine  own  understanding.  He 
that  trusts  to  his  own  heart  is  a fool.  In  all  thy 
ways  acknowledge  God ; he  will  direct  thy  paths. 
Here,  then,  is  the  conclusion  of  the  whole  matter ; 
imminent  perils  surround  the  youth,  but  the  greatest 
of  all  perils  is  the  danger  of  trusting  to  his  own 
heart.  Lean  upon  God,  and  all  will  be  well.  Though 
weak  and  ignorant,  yet  God  is  wise  and  strong,  able 
to  guide  and  preserve  all  those  who  trust  in  him. 


42 


RELIGIONS  EMBLEMS. 


The  mariner  who  should  put  to  sea  without  chart 
or  compass,  trusting  to  his  own  knowledge,  would/ 
without  doubt,  on  the  first  stormy  night,  repent  heart- 
ily of  his  folly.  O how  much  greater  is  the  folly  of 
those  who,  trusting  to  self,  neglect  to  use  the  lamp 
of  God’s  truth,  or  to  seek  the  enlightening  influences 
of  his  Holy  Spirit,  or  to  follow  the  advice  of  the 
wise  and  good. 

The  case  of  Pharaoh,  the  Egyptian  monarch,  af- 
fords a striking  example  of  self-confidence.  When 
the  children  of  Israel  had  left  the  house  of  bondage, 
and  were  well  on  their  journey  towards  the  land 
of  promise,  the  king,  confiding  in  his  strength,  ex- 
claimed : “ I will  pursue,  I will  overtake,”  and  pre- 
sumptuously set  forth  for  that  purpose.  Each  re- 
cently received  plague  remonstrated,  and  forbade 
the  rashness  of  the  monarch ; but  all  in  vain.  On 
he  rushed,  even  to  the  division  of  waters.  In  his 
self-confidence  he  engaged  in  battle  with  Jehovah, 
God  of  Armies.  The  conflict  was  of  short  duration  ; 
the  arm  of  the  Lord  prevailed ; Pharaoh  and  his 
men  of  war  were  swept  away  with  the  waters  of 
destruction. 


RELIGIOUS  EMBLEMS, 


43 


Thy  word  is  a lamp  unto  my  feet,  and  a light  unto  my  path.  Ps.  cxix. 
105.  The  Lord  God  is  a sun  and  shield.  Ps.  lxxxiv.  11. 

THE  SUN  OF  TRUTH. 


Lo ! on  a path  that  through  the  mountains  sweeps, 

And  climbs  their  summits,  and  descends  their  deeps, 

The  Sun  pours  wide  his  bright  diffusive  rays, 

And  shows  two  travellers  on  their  different  ways ; 

His  shade  behind,  his  pathway  always  bright, 

One  travels  forward  with  increasing  light, 

Till  equatorial  o’er  his  head  it  burns, 

And  all  of  shadow  into  day  it  turns ; 

The  other  turns  upon  the  sun  his  back, 

His  lengthening  shadow  darkens  all  his  track ; 

Which  now  not  seen,  he  turns  him  from  the  right, 

And  ends  his  journey  in  the  realms  of  night. 

See  where,  among  the  mountain  heights,  a long 
straight  path  stretches  itself  till  it  is  lost  in  the  dis- 
tance beyond.  The  sun  pours  wide  his  rays  of  liv- 
ing light,  illuminating  the  path,  and  shedding  lustre 
all  around.  Two  travellers  are  pursuing  their  dif- 
ferent routes.  One  advances  toward  the  sun ; his 


44 


RELIGIOUS  EMBLEMS. 


shadow  is  behind,  his  path  is  bright  before  him.  As 
he  proceeds  his  shadow  diminishes,  while  his  path 
grows  brighter  and  brighter,  until,  directly  overhead, 
the  sun  pours  the  full  tide  of  its  glory  upon  him,  and 
the  whole  of  the  shadow  disappears. 

The  other  has  turned  his  back  upon  the  orb  of 
day.  See,  he  follows  his  own  shadow.  It  darkens 
his  pathway  before  him.  Now  he  leaves  the  track ; 
his  shadow  lengthens  more  and  more  ; he  wanders 
into  sunken  labyrinths,  and  finally  loses  himself 
amidst  the  darkness  of  night. 

This  emblem  represents  the  moral  world.  The 
sun  designates  the  Sun  of  Truth.  The  travellers 
denote,  first,  those  who  follow  the  light : their  path 
shines  brighter  and  brighter  unto  the  perfect  day ; 
their  souls  become  enlightened,  vivified,  and  purified ; 
darkness  disappears,  and  heavenly  light  shines  on 
their  souls  forever.  Secondly,  it  signifies  those  who 
turn  their  backs  on  the  light,  and  who,  as  they  jour- 
ney, wander  farther  and  farther  from  his  bright 
beams ; their  path  becomes  darker  and  darker ; 
their  shadow  lengthens  as  they  proceed,  until,  hav- 
ing forsaken  altogether  the  way  of  truth,  they  lose 
themselves  among  the  wilds  of  error,  and  perish  in 
the  darkness  of  everlasting  night. 

Where  shines  the  Sun  of  Truth?  In  the  Holy 
Bible.  The  Scriptures  are  a “ light”  to  the  weary 
traveller,  illuminating  all  his  goings,  pointing  out  his 
proper  path,  and  showing  where  the  mountains  of 
error  lift  up  their  desolating  heads.  This  Sun  of 
Truth  shines  on  the  traveller  himself.  It  discovers 
his  ignorance,  guilt,  danger,  helplessness,  and,  at  the 
same  time,  his  immortality.  Again  it  shines,  and  he 
beholds  Calvary,  with  all  its  weeping  tragedies.  It  re- 
veals to  him  now  his  “ wisdom,  justification,  sanctifi- 
cation, and  redemption.”  Where  shines  the  Sun  of 


RELIGIOUS  EMBLEMS. 


45 


Truth?  In  the  person  of  Jesus  Christ.  He  who  wisely 
uses  the  light  of  the  Scriptures,  will  be  led  to  contem- 
plate Him  who  is  the  “ Light  of  the  world,”  “ the 
Sun  of  Righteousness,”  “ the  Splendid  Glory  of  Je* 
hovah,”  “the  Way,  the  Life,  and  the  Truth” 

The  Christian,  following  the  light  of  the  glorious 
Sun  of  Truth,  discovers  ever-opening  mines  of  rich- 
est knowledge.  Fountains  of  living  waters  roll  their 
treasures  at  his  feet.  Trees  of  Life  overhang  his 
pathway,  and  drop  into  his  lap  their  golden  stores, 
till  at  length  he  beholds  the  opening  gates  of  the 
New  Jerusalem, 

Where  Light  and  Truth  their  mystic  powers  combine, 
And  o’er  the  realms  of  Love  forever  shine. 

The  infidel,  turning  his  back  upon  the  light,  walks 
in  the  vain  shadow  of  his  own  opinions.  Darker,  and 
yet  more  dark,  the  shadow  grows  ; he  waxes  worse 
and  worse  ; one  truth  after  another  is  given  up — one 
lie  after  another  is  embraced ; farther  and  farther  he 
wanders  from  God  and  bliss,  and  finally  he  takes 
his  fearful  “ leap  in  the  dark,”  and  finds  himself, 
contrary  to  his  expectations,  in  outer  darkness, 
where  there  is  weeping,  and  wailing,  and  wo. 


46 


RELIGIOUS  EMBLEMS. 


Unto  the  upright  there  ariseth  light  in  the  darkness.  Ps.  cxii.  4. 

Yea , though  I walk  through  the  valley  of  the  shadow  of  deaih}  I will  fear  n% 
evil,  for  thou  art  with  me.  Ps.  xxiii.  4. 

LIGHT  IN  DARKNESS. 

Lo ! where  the  Christian  walks  in  darkest  gloom* 

As  though  enclosed  in  some  monastic  tomb ; 

And  clouds  of  darkest  night  surround  his  head ; 

A Pall,  like  that  which  canopies  the  dead ; 

His  path  lies  through  the  palpable  obscure, 

Nor  can  he  yet  discern  an  open  door ; 

Yet  he’s  resolved  to  penetrate  his  way, 

Nor  doubts  but  darkness  will  be  turned  to  day : 

To  Christ  he  prays,  the  light  of  mortals  here  ; 

And  Christ,  the  light  of  mortals,  shines  out  clear, 

Full  on  his  path,  pours  down  the  heavenly  light, 

And  on  he  goes,  with  vigor  and  delight. 

The  engraving  represents  a Christian  walking 
through  a dark  and  shadowy  vale,  wherein  is  no 
light ; the  mantle  of  darkness  encircles  him,  the  pall 
of  the  grave  has  enfolded  itself  around  him.  Never- 
theless, his  path  runs  directly  through  it ; he  knows 
not  what  dangers  may  lie  in  the  midst ; he  knows 


RELIGIOUS  EMBLEMS. 


47 


not  when,  or  where  the  end  may  be.  No  chink, 
outlet,  or  open  door  presents  itself  to  him,  yet  he  is 
determined  to  persevere  ; it  is  the  path  of  duty. 

Addressing  himself  to  his  work,  he  addresses 
himself  also  to  his  Master  ; he  calls  on  Christ,  whose 
he  is,  and  whom  he  serves ; the  Saviour  shows  his 
bright  and  glorious  countenance ; the  light  of  his 
glory  falls  full  upon  the  traveller  ; the  reflection  irra- 
diates his  pathway,  all  is  light.  He  goes  on  his 
way  rejoicing  in  the  Lord. 

Every  Christian  must  at  times  pass  through  the 
valley  of  tribulation.  Mental  anxiety,  sickness,  loss 
of  friends,  poverty,  persecution,  death — with  many 
other  things — make  the  materials  of  the  valley  of 
tribulation.  The  Blessed  Saviour  has  said  that  all 
who  live  godly  must  pass  through  this  valley.  And 
again,  through  much  tribulation  ye  must  enter  into 
the  kingdom  of  God.  And  John  the  beloved,  look- 
ing with  wonder  at  the  glory  of  some  who  were  seen 
before  the  throne  of  God,  was  informed  by  the  an- 
gel, that  they  were  those  who  had  come  out  of  great 
tribulation. 

But  Christ  is  the  light  of  the  world,  the  Sun  of 
Righteousness,  the  source  from  which  all  intellec- 
tual and  spiritual  light  is  derived.  Wherefore  God 
our  heavenly  Father  says  to  us,  Awake  thou  that 
sleepest,  arouse  from  the  dead  thou  that  dwellest 
among  the  tombs,  and  Christ  shall  give  thee  light. 
But  to  the  Christian  passing  through  the  dark  val- 
ley of  trouble,  he  says,  Arise,  shine,  thy  light  is 
come,  and  the  glory  of  the  Lord  is  risen  on  thee. 
To  the  disciple  of  Jesus  this  light  indeed  belongs, 
and  much  he  needs  it  in  his  pilgrimage.  To  him  it 
is  given  by  promise.  To  the  upright  there  ariseth 
light  in  darkness ; light  is  sown  for  the  righteous, 
and  gladness  for  the  upright  in  heart.  The  light  of 


48 


RELIGIOUS  EMBLEMS. 


knowledge,  the  light  of  consolation,  the  light  of  holi- 
ness, and  the  light  of  eternal  glory,  are  the  Chris- 
tian’s inheritance,  in  and  through  Christ  Jesus. 
Without  Christ  all  is  darkness,  wretchedness,  and 
death.  With  Him  all  is  Light,  Life,  Love,  and 
Peace. 

Stephen  was  a good  man,  yet  he  had  to  pass 
through  the  valley  of  tribulation.  Perhaps  he  was 
more  highly  favored  than  any  other  man  in  similar 
circumstances  ; probably  this  was  on  account  of  his 
being  the  firkt  Christian  martyr — the  model  for  all 
succeeding  martyrs.  He  looked  up  through  the 
clouds  of  persecution  that  surrounded  him,  and  saw 
“ the  glory  of  God  and  Jesus he  could  not  keep 
silent ; “ Behold,”  he  cried,  “ I see  the  heavens 
opened,  and  the  Son  of  man  standing  at  the  right 
hand  of  God.”  The  glorious  light  shone  in  him,  and 
through  him,  and  around  him ; he  looked  as  an  an- 
gel of  the  Lord. 

In  darkest  shades,  if  he  appear, 

My  dawning  is  begun  ! 

He  is  my  soul’s  sweet  morning  star, 

And  he  my  rising  sun. 

The  opening  heavens  around  me  shine 
With  beams  of  sacred  bliss, 

While  Jesus  shows  his  heart  is  mine, 

And  whispers,  I am  his  ! 

My  soul  would  leave  this  heavy  clay, 

At  that  transporting  word, 

Run  up  with  joy  the  shining  way, 

To  embrace  my  dearest  Lord.  Watts, 


RELIGIOUS  EMBLEMS 


49 


He  heapet/i  up  riches , and  Jcnoweth  not  who  shall  gather  them . Psa. 

xxxix.  6. A rich  man  shall  hardly  enter  into  the  kingdom  of  heaven. 

Matt.  xix.  23. 


THE  WORLDLING. 

Lo ! where  the  worldling,  with  his  gathering  rake, 
Performs  his  task,  the  glittering  dust  to  take  ; 
Devoted  man  ! with  many  cares  oppressed. 

Gold  he  collects,  to  ease  his  aching  breast. 

The  fool’s  insignia  he  most  truly  bears, 

He  but  increases  what  he  mostly  fears : 

As  dropsied  patients,  who  with  thirst  are  faint, 
Drink  and  are  dry,  and  strengthen  their  complaint. 
While  in  this  grovelling,  melancholy  plight, 
Religion  comes,  a messenger  of  light ; 

Mercy’s  blest  Angel  has  from  heaven  come  down, 
She  meets  the  worldling  and  presents  her  crown ; 

“ Behold,”  she  cries,  “ the  diadem  I bear, 

Enriched  with  gems  such  as  bright  Angels  wear, 
Yield  then  to  me,  first  lay  thy  muck-rake  down, 
Bear  thy  brow  upward,  and  receive  my  crown.” 
The  worldling,  stupid,  toils  and  rakes  away ; 

Still  looking  down,  he  rakes  from  day  to  day ; 
Himself  his  foe  he  lives,  and  greatly  poor ; 

And  dies  remembered  as  a fool — no  more. 

4 


50 


RELIGIOUS  EMBLEMS* 


The  engraving  represents  a man  hard  at  work ; 
he  holds  a rake  in  his  hand,  with  which  he  gathers 
dust  and  rubbish  together.  The  yellow  shining  dust 
is  called  gold ; he  is  altogether  absorbed,  lost,  as  it 
were,  in  his  employment.  He  kneels  down  to  his 
work ; this  shows  his  devotion  to  the  object  of  his 
affections.  For  this  grovelling  work  he  has  forsaken 
all  intellectual  and  religious  pleasures  ; all  social  and 
domestic  happiness.  He  is  a poor  man,  although 
he  has  a great  deal  of  that  hard  shining  dust  you 
see  lying  there  ; he  is  craving  after  more  ; he  is  in 
want,  therefore  he  is  poor  ; he  is  a miser , therefore 
he  is  miserable . The  poor  man  is  altogether  beside 
himself. 

The  bright  lovely  one  bearing  a starry  crown  is 
Religion , daughter  of  the  skies ; she  has  many  at- 
tendants, who  are  concealed  at  present;  she  has 
come  a long  way  to  meet  the  poor  man  ; she  looks 
upon  him  with  compassion ; she  sees  his  miserable 
condition,  she  knows  his  great  folly.  Addressing 
him,  she  says  : “ Poor  soul,  why  labor  you  for  the 
dust  which  perisheth?  Why  do  you  spend  your 
strength  for  naught  ? Hearken  unto  me  and  I will 
give  you  riches,  more  abundantly  than  earth  can 
give,  and  lasting  as  eternity.  Look  up,  poor  man, 
behold  this  crown,  beautiful  and  glorious  ; it  contains 
the  riches  of  a million  of  such  worlds  as  this,  and 
the  happiness  of  ages  upon  ages;  throw  by  your 
rake  and  be  happy.”  Worldling,  for  that  is  the 
name  of  the  infatuated  mortal,  takes  no  notice  what- 
ever. He  still  continues  at  his  task ; there  is  no 
voice  nor  any  that  regard.  And  Religion,  after 
waiting  a long  time,  departs  and  leaves  him  to  his 
folly. 

They  that  will  be  rich — though  by  means  ever  so 
fair— fall  into  temptation  and  a snare,  which  drown 


RELIGIOUS  EMBLEMS. 


51 


men  in  perdition.  Youth,  beware  ! when  men  neg 
lect  to  employ  the  talent  of  wealth  according  to  the 
will  of  God,  he  gives  them  up  to  the  love  of  it,  and 
they  become  fools,  intoxicated  with  the  alcohol  of 
mammon.  The  worldling  lives  in  the  world  as 
though  he  was  never  to  quit  it.  Bound  for  eternity, 
he  makes  no  preparation  for  the  voyage— going  to 
the  Judgment,  and  before  a holy  God — and  continues 
unrepentant  and  polluted.  He  is  treasuring  up, 
what  ? — gold  ; what  else  ? wrath  against  the  day  of 
wrath.  The  love  of  money,  an  evil  disease,  has 
taken  hold  upon  him ; the  more  he  adds,  the  more  he 
feeds  the  disease ; like  persons  with  the  dropsy, 
who  drink  and  are  still  dry.  When  Garrick,  the 
actor,  showed  Dr.  Johnson  an  estate  he  had  lately 
purchased,  Johnson  remarked : “ Ah ! it  is  these 
things  that  make  death  dreadful.”  But  the  love  of 
money  makes  life  miserable.  The  Roman  citizen, 
Apicius,  after  spending  some  800,000  pounds,  and 
finding  he  was  worth  only  about  83,000,  fearing 
want,  ended  his  life  by  poison. 

But  the  worldling  heapeth  up  riches,  and  knows 
not  who  will  gather  them.  Cupidus,  with  great  labor, 
accumulated  a great  estate,  and  dying,  left  his  wealth 
to  his  two  sons,  Stultus  and  Effusio.  Stultus  had 
in  a little  time  to  be  placed  under  guardians,  who 
spent  his  money  for  their  own  pleasures.  Effusio 
squandered  his  patrimony  in  riotous  living,  and  died 
in  a lunatic  asylum. 


52 


RELIGIOUS  EMBLEMS, 


If  any  man  will  come  after  me , let  him  deny  himself  and  take  up  hit 
cross  and  follow  me.  Matt.  xvi.  24. 

THE  CROSS-BEARER. 

Dear  reader,  o’er  this  sacred  emblem  pause, 

And  view  the  Christian  bearing  up  his  cross ; 

Nor  steep  ascent,  nor  roughness  of  the  way, 

E’er  makes  him  halt,  or  turns  his  feet  astray: 

Should  he  in  weakness  think  to  lay  it  down, 

His  strength  increases  when  he  sees  the  crown ; 

His  soul  enkindles  at  the  glorious  sight, 

His  yoke’s  more  easy,  and  his  cross  more  light. 

The  Cross  all  hallowed,  is  the  Christian’s  boast — 

His  watchword,  fighting  at  his  arduous  post— 

His  true  insignia  as  he  glides  along, 

Conspicuous,  through  the  pleasure -loving  throng  ; 

His  royal  passport , sanctioned  by  the  skies, 

By  which  he  triumphs,  and  secures  the  prize. 

Behold  here  the  Christian  bearing  up  manfully 
under  his  cross.  It  is  a glorious  sight.  You  see 
him  going  with  his  cross  up  the  difficult  mountain 
passes,  as  well  as  along  the  smooth  and  flowery 


RELIGIOUS  EMBLEMS. 


53 


plain.  View  the  crown ! It  is  seen  in  the  distance. 
Sometimes  the  clouds  gather  around  it ; in  general, 
however,  to  the  cross-bearer  the  sky  is  clear  ; he 
can  discover  the  crown  glittering  in  its  beauty. 

The  young  Christian  will  know  what  this  means 
spiritually.  It  is  not  of  the  Saviour’s  cross,  but  of 
the  Christian’s  own  proper  cross  that  we  now  speak. 
What  is  it  to  bear  the  cross  ? To  bear  the  cross  al- 
ways, is  to  do  right  always.  It  is  no  less  than  to 
fulfil  the  high  commands  of  the  Saviour,  under  all 
circumstances.  It  is  to  deny,  control,  and  conquer 
self.  It  is  to  watch,  pray,  and  by  divine  meditation 
have  constant  hold  upon  Christ.  It  is  to  glorify 
God  before  men  by  a holy  walk  and  conversation ; 
forgiving  enemies,  loving  all  men,  aiming  to  do  them 
good  bodily  and  spiritually — in  a word,  it  is  to  fol- 
low Christ  as  far  as  the  disciple  can  follow  his 
Lord,  in  piety  toward  God,  in  benevolence  toward 
man.  When  Peter  exclaimed,  “ I know  not  the 
man,”  he  laid  down  his  cross.  When  Paul  declared, 
“ I am  ready,  not  to  be  bound  only,  but  also  to  die  at 
Jerusalem  for  the  name  of  the  Lord  Jesus,”  he  ex- 
pressed his  willingness  to  take  up  his  cross,  and  his 
delight  therein. 

The  Christian’s  proper  work  is  to  bear  the  cross. 
This  is  his  calling,  his  trade,  or  profession.  It  is 
the  business  of  a watchmaker  to  make  watches  ; it 
is  the  business  of  the  Christian  to  bear  the  cross  as 
above,  at  home,  abroad,  in  the  shop,  in  the  store,  in 
the  market-place,  or  in  the  field.  By  reason  of  cor- 
ruption within,  of  opposition  without,  of  the  malice 
of  the  wicked  one,  the  burden  is  sometimes  a heavy 
one,  but  strength  will  increase  by  practice.  He  has 
many  discouragements,  many  solicitations  to  lay  it 
aside.  It  sometimes  presses  heavily  upon  him,  but 
the  sight  of  the  crown  inspires  him  with  fresh  vigor, 


54 


RELIGIOUS  EMBLEMS. 


lie  glows,  and  bounds  along  the  heavenly  road.  By 
the  cross,  i.  e.,  by  his  conduct,  the  Christian  is  dis- 
tinguished from  the  lover  of  the  world.  While  he 
bears  the  cross,  the  cross  will  bear  him.  It  will 
guide  him  through  labyrinths  of  darkness.  As  a 
shield,  it  will  protect  him  in  dangerous  conflicts. 

Among  the  Romans,  criminals  about  to  be  cruci- 
fied were  compelled  to  bear  their  own  cross  to  the 
place  of  execution ; but  the  Christian  bears  his  to 
the  place  of  triumph.  If  it  should  prove  at  any  time 
so  heavy  as  to  crush  him  down  to  death,  as  did  Ste- 
phen’s, like  him  he  beholds  the  heavens  opened,  the 
King  in  his  beauty,  and  the  crown  of  celestial  glory. 
He  comes  off  more  than  a conqueror. 

11  O may  I triumph  so,  when  all  my  conflict’s  past, 

And  dying,  find  my  latest  foe  under  my  feet  at  last.” 


Who  suffer  with  our  Master  here, 
We  shall  before  his  face  appear, 
And  by  his  side  sit  down  ; 

To  patient  faith  the  prize  is  sure ; 
And  all  that  to  the  end  endure 
The  cross,  shall  wear  the  crown. 

In  hope  of  that  ecstatic  pause, 
Jesus,  we  now  sustain  the  cross. 
And  at  thy  footstool  fall  ; 

Till  thou  our  hidden  life  reveal, 

Till  thou  our  ravish’d  spirits  fill, 
And  God  is  All  in  All. 


RELIGIOUS  EMBLEMS 


55 


....  the  pride  of  life , is  not  of  the  Father , but  is  of  the  world. — — The 

world  passeth  away , and  the  lust  thereof.  John  ii.  16. Man  being  in 

honor  abideth  not : he  is  like  the  beasts  that  perish.  Ps.  xlix.  12. 

WORLDLY  HONOR. 

Lo ! here  are  honors,  floating  in  the  breeze, 

That  wafts  them  changeful  o’er  the  land  and  seas ; 

The  air-inflated  bubbles  pass  along, 

Attract  the  gaze,  and  fascinate  the  throng ; 

Away  they  go,  pursuing  and  pursued, 

O’erleap  all  bounds,  the  legal  and  the  good ; 

Through  fields  of  fire,  and  seas  of  blood  and  wo, 
Through  broken  hearts,  and  blasted  hopes  they  go. 

On  others’  carcass,  see  ! they  strive  to  rise, 

And  grasp  the  phantom  that  before  them  flies ; 

In  blood-red  garb,  the  butchering  knife  one  bears, 

Nor  friend,  nor  foe,  if  in  his  way,  he  spares. 

All  this  for  what?  For  what  this  vast  outlay? 

This  sum  infinite,  squandered  every  day  ? 

Of  those  thus  fool’d,  some  answer  in  despair, 

(*  We  clasp'd  the  phantoms , and  we  found  them  air  ” 
Not  so  the  honors  that  from  God  descend, 

Substantial,  pure,  and  lasting  without  end. 


56 


RELIGIOUS  EMBLEMS* 


This  emblem  is  a representation  of  the  vain  pur 
suits  of  mankind.  Honors,  titles,  and  fame,  are  borne 
upon  the  wings  of  the  wind,  which  is  ever  changing, 
as  are  the  sources  from  whence  worldly  honors  are 
derived.  Numbers  are  seen  pressing  after  them 
with  all  their  mind  and  strength,  and  in  their  haste 
to  possess  them,  they  sacrifice  all  that  is  good  and 
holy,  all  that  is  benevolent  and  divine. 

One,  with  his  tongue,  assails  the  character  of  the 
pious  and  the  wise  ; another,  with  his  pen  dipped  in 
gall,  attacks  the  reputation  of  a suspected  rival; 
others,  as  seen  in  the  emblem,  hew  down  with  the 
sword  those  who  stand  in  their  path,  and,  trampling 
on  the  bleeding  body  of  the  victim,  strive  to  obtain 
the  object  of  their  desires  ; while  the  shrieks  of  the 
wounded,  the  groans  of  the  dying,  the  tears  of  the 
widow,  and  the  sobs  of  orphans,  seem  only  to  add 
wings  to  the  speed  of  ambition. 

It  often  costs  them  much  to  enable  them  to  ac- 
complish their  ends.  They  expend  peace  of  con- 
science, ease,  and  often  life  itself.  Nay,  the  soul’s 
salvation — the  favor  of  God,  eternal  life,  immortality 
in  heaven,  are  exchanged  for  this  empty  nothing. 
The  peace  and  happiness  of  others,  of  millions,  with 
their  lives,  fortunes,  and  destinies,  are  thrown  away 
for  the  same  worthless  object. 

Perhaps  the  reader  will  say,  “ Surely,  a thing 
that  costs  so  much  must  be  valuable  ?”  True  wis- 
dom condemns  such  things  as  valueless,  and  true 
wisdom  is  justified  of  all  her  children.  The  little 
boy  who  left  his  satchel  and  his  school  to  run  after 
the  rainbow,  expecting  to  catch  it,  was  a philoso- 
pher compared  to  the  idiots  in  the  picture. 

Alexander,  called  the  “ Great,”  bought  the  title  of 
“ Son  of  Jupiter”  for  the  consideration  of  many  lives 
of  his  followers,  and  enduring  much  fatigue  while 


RELIGIOUS  EMBLEMS. 


57 


passing  through  burning  and  distant  climes.  Af 
ter  conquering  mighty  kings  and  warriors,  he  at- 
tained the  pinnacle  of  honor  and  fame,  and  adding 
to  his  own  dominions  the  rest  of  the  earth,  he  be- 
came master  of  the  world,  and  then he  wept, 

because  there  were  no  more  worlds  to  conquer  ; and, 
at  the  age  of  32,  died  in  a drunken  fit,  and  was  laid  in 
a drunkard’s  grave.  He  left  his  extensive  empire  a 
legacy  of  desolation  to  mankind. 

How  different  the  honors  which  come  from  above  ! 
The  Almighty  Saviour,  Jesus,  hath  ascended  up  on 
high ; he  hath  received  gifts  for  men — honors,  titles, 
fame — in  abundance.  The  saints,  who  are  the  ex- 
cellent of  the  earth,  God  delighteth  to  honor . Angels 
are  their  body-guard,  the  Saviour  is  their  friend. 
He  confers  on  them  the  title  of  “ Sons  of  God,”  of 
“ Kings  and  Priests,”  who  shall  possess  a kingdom 
that  shall  endure  forever.  Their  fame  is  immortal: 
the  righteous  shall  be  had  in  everlasting  remem- 
brance. 

The  honors  of  earth  come  from  inconstant  mortals ; 
the  honors  which  are  spiritual  flow  from  the  un- 
changeable Jehovah.  The  honors  of  earth  are 
sought  by  trampling  on  the  rights  of  others ; the 
honors  of  God  are  sought  by  the  increase  of  human 
happiness.  Earthly  honors  are  unsatisfactory  when 
obtained ; the  honors  of  God  fill  the  soul  with  bliss. 
Earthly  honors  are  transitory,  like  the  source  from 
whence  they  spring ; the  honors  of  heaven  are  abi- 
ding like  their  Divine  Author. 


58 


RELIGIOUS  EMBLEMS. 


For  I am  in  a strait  betwixt  two , having  a desire  to  depart , and  to  be  with 
Christ ; which  is  far  better.  Phil.  i.  23. 


HEAVENLY  DESIRE. 

Behold  the  Christian  where  he  doubtful  stands, 

Fast  bound  to  Friends  by  blooming  roseate  bands  ; 

He  feels  the  touch  of  love  on  earth  below, 

And  yet  to  heaven  straightway  would  gladly  go ; 

For  them,  more  needful  longer  here  to  stay, 

For  him,  far  better  thus  to  soar  away  ; 

As  when  safe-anchored  in  some  foreign  bay, 

The  ship  of  merchandise  may  proudly  lay  ; 

The  Captain’s  cleared,  with  passport,  to  set  sail, 

He  longs  for  home,  and  courts  the  coming  gale. 

The  general  interests  of  the  firm  demand, 

His  longer  service  in  that  far-off  land  ; 

He  fain  would  weigh,  and  homeward  point  his  prow, 

Yet  to  his  duty  would  submissive  bow  ; 

This  done,  he’ll  trip,  and  loose  the  flowing  sail, 

And  homeward  scud  before  the  sounding  gale. 

The  engraving  represents  an  affectionate  Father 
who,  though  standing  on  the  world,  and  bound  with 
the  strong  corde  of  affection,  yet  looks  upward, 


RELIGIOUS  EMBLEMS. 


59 


evidently  longing  to  depart  and  be  with  Christ, 
which,  as  the  Apostle  says,  is  far  better.  Though  he 
may  feel  this,  yet  oftentimes  he  feels  strongly  bound 
with  the  cords  of  love  to  remain  with  the  objects  of 
his  affection  here  on  the  earth,  to  whom  his  stay  at 
present  seems  needful.  He,  however,  does  not  con- 
sider this  world  as  his  abiding-place  ; he  has  it  be- 
neath his  feet,  he  is  looking  upward,  and  waiting 
for  his  translation  to  one  above. 

Thus  the  Christian  stands  ready  prepared,  and 
longs  to  depart  and  be  with  Christ ; but  the  interests 
of  earth  exercise  an  influence  over  him  and  bind 
him  down  with  the  golden  bands  of  affectionate  love. 
When  a sinner  becomes  a saint,  his  relations  be- 
come changed,  “ old  things  have  passed  away. 
Behold  all  things  have  become  new.”  A “ new 
heart”  is  given,  filled  with  love  to  God  and  man.  A 
new  world  is  presented  full  of  glorious  realities,  sub- 
stantial and  eternal.  A new  God  is  given,  Jehovah 
is  His  name.  He  formerly  worshipped  the  gods  of 
this  world.  A new  Saviour  is  embraced,  who  is 
the  “ altogether  lovely.”  New  companions,  the  no- 
blest, the  wisest,  and  the  best.  He  is  the  subject 
of  another  King,  one  Jesus, — the  citizen  of  anothei 
city  which  is  out  of  sight,  whose  Builder  and  Makei 
is  God, — the  heir  of  an  inheritance,  which  is  incor- 
ruptible, undefiled,  and  which  fadeth  not  away. 

No  wonder,  then,  if  he  should  oftentimes  desire  to 
depart  in  order  to  possess  all  this  happiness.  Wan- 
dering on  earth,  “ here  he  has  no  abiding  city ;”  a 
stranger  and  pilgrim  as  all  his  fathers  were.  Never- 
theless, he  has  interests,  affections,  and  duties  of  an 
earthly  kind  ; these  have  a weighty  claim  upon  him, 
they  are  connected  with  God  and  eternity.  The 
religion  of  the  Bible,  while  it  strengthens  the  powers 
of  the  intellect,  and  sanctifies  the  soul,  does  also 


60 


RELIGIOUS  EMBLEMS. 


increase  the  power  of  natural  affection,  and  makes 
us  capable  of  the  most  lively  emotions. 

The  true  minister  of  the  Gospel,  like  the  great 
Apostle,  would  cheerfully  lay  down  his  work  and  away 
to  Jesus,  but  the  interests  of  his  master  demand  that 
he  should  stay,  and  build  up  the  waste  places  of  Je- 
rusalem ; therefore  he  says,  “ All  the  days  of  mj 
appointed  time  will  I wait  till  my  change  come.” 
The  pious  parent,  when  visited  by  sickness,  would 
fain  regard  it  as  a call  to  heaven,  but  the  dear 
pledges  of  love  are  weeping  round  the  bedside,  and 
their  youthful  state  demands  a faithful  guardian. 
He  can  only  say,  “ I am  in  a strait  betwixt  two, 
having  a desire  to  depart  and  be  with  Christ,  which 
is  far  better.  Nevertheless,  to  abide  in  the  flesh  is 
more  needful  for  you ; the  will  of  the  Lord  be  done.” 

“ How  happy  is  the  pilgrim’s  lot ! 

How  free  from  every  grovelling  thought, 

From  worldly  hope  and  fear ! 

Confined  to  neither  court  nor  cell, 

His  soul  disdains  on  earth  to  dwell, 

He  only  sojourns  here. 

“ Nothing  on  earth  I call  my  own : 

A stranger  to  the  world,  unknown, 

I all  their  wealth  despise  ; 

I trample  on  their  whole  delight, 

And  seek  a country  out  of  sight, 

A country  in  the  skies.”  Wesley • 


RELIGIOUS  EMBLEMS. 


61 


Escape  for  thy  life.  Gen.  xix.  17. The  course  of  this  world 

Ephes.  ii.  2. 


THE  FATAL  CURRENT. 

See  ! where  the  fatal  current,  broad  and  deep, 

Rolls  its  swift  waters  down  the  awful  steep  ; 

While  from  below  the  steaming  clouds  arise, 

And  spread  and  mingle  with  the  distant  skies ; 

Two  men,  behold  ! near  the  tremendous  verge, 

A moment  sinks  them  ’neath  the  boiling  surge, 

One  rows  for  life,  he  pulls  with  all  his  strength, 

And  from  the  danger  well  escapes  at  length : 

The  other  stops,  lays  in  his  oars  to  drink, 

While  nearer  drawing  to  the  dreadful  brink  ; 

His  jeers  and  taunts  he  still  persists  to  throw, 

And  sinks  unaided  down  the  gulf  below. 

The  engraving  shows  the  fatal  current  hurrying  on 
its  rolling  waters  to  the  dread  abyss  ; see  where  the 
boiling  cataract  sends  forth  its  cloudy  vapors  ; like 
volumes  of  thick  smoke  they  rise  and  mingle  with 
the  surrounding  atmosphere.  On  the  stream,  and 
near  the  fatal  gulf,  two  men  are  seen  in  their  frail 
barks.  The  one  on  the  left  hand,  knowing  his  dan- 


02 


RELIGIOUS  EMBLEMS. 


ger,  pulls  with  all  his  might.  Life  is  at  stake ; he 
stems  the  current.  By  dint  of  mighty,  persevering 
effort,  he  escapes  the  vortex,  and  gets  beyond  the 
reach  of  danger. 

The  one  on  the  right,  careless  and  unconcerned, 
suffers  his  little  boat  to  glide  down  the  stream ; he 
dreams  not  of  danger.  See  ! he  has  laid  in  his  oars, 
he  is  drowning  thought  by  drinking  the  intoxicating 
draught.  He  points  the  finger  of  scorn  at  his  more 
thoughtful  and  laborious  companion.  Notwithstand- 
ing his  unconcern,  the  stream  bears  him  onward ; 
nearer  and  nearer  he  draws  toward  the  awful  brink ; 
on,  and  on  he  drifts,  till  all  at  once,  over  he  goes  ; 
and  sinks  into  the  roaring,  boiling  gulf  below. 

The  above  is  an  emblem  of  what  follows : The 
gulf,  with  its  rising  curling  vapors,  may  represent 
the  regions  of  the  damned,  where  the  smoke  of  their 
torment  ascendeth  up  forever  and  ever. 

The  fatal  current  signifies  the  “ course  of  this 
world”  leading  thereinto- — the  streams  of  sin  that 
eventually  lead  to  the  gates  of  death.  The  man  on 
the  left,  rowing  against  tide,  represents  those  who 
stem  the  torrents  of  sin,  who  oppose  themselves  to 
the  course  of  this  world,  “ no  longer  fulfilling  the 
lusts  of  the  flesh,  nor  of  the  mind.”  Eternal  life  is 
at  stake  ; they  agonize  that  they  may  prevail ; they 
endure  to  the  end,  and  are  saved. 

The  other,  on  the  right,  represents  one  who  is  in- 
different about  salvation,  who  indulges  in  sin  and 
folly,  and  who  even  ridicules  others  who  are  striv- 
ing to  serve  God.  He  endeavors  to  drown  his  con- 
science by  drinking  larger  draughts  of  sin,  and  by 
plunging  deeper  into  crime  ; till,  carried  onward  by 
the  ruling  powers  of  evil,  he  approaches  the  horrible 
gulf,  into  which  he  falls,  and  is  lost  forever. 

Dead  fish  may  frequently  be  seen  floating  down 


RELIGIOUS  EMBLEMS, 


65 


with  the  tide.  The  live  fish  alone  stem  the  torrent, 
and  swim  against  the  stream.  So  those  dead  in 
trespasses  and  in  sins,  follow  the  course  of  this 
world ; they  are  borne  unresistingly  down  the  fatal 
stream.  But  those  who  are  alive  spiritually,  those 
whom  God  hath  quickened,  oppose  the  torrent,  make 
headway  against  it,  and,  by  divine  assistance,  work 
out  their  own  salvation,  full,  and  forever. 

The  patriarch  Noah  had,  in  his  day,  to  swim 
against  the  stream.  The  floodgates  of  sin  were 
opened  ; the  turgid  waters  rolled  down  with  fearful 
violence  ; truth  and  justice  were  well-nigh  swept 
from  the  face  of  the  earth.  Manfully  did  he  resist 
the  descending  torrent.  Like  a rock,  he  remained 
immoveable,  and  opposed  the  overflo  wings  of  ungod- 
liness. He  was  preserved. 

God  himself  bore  testimony  to  his  righteousness. 
He  was  crowned  with  Divine  approbation,  and  per- 
mitted to  see  the  Bow  of  Promise.  At  the  same  time, 
the  multitude,  neglecting  to  stem  the  tide,  were  borne 
away  by  the  waves  thereof,  “ down  to  the  gulf  of 
black  despair.” 

When  wildly  on  rolls  sin’s  broad  tide 
To  caverns  of  despair, 

May  I be  found  on  virtue’s  side. 

And  meet  it  without  fear 


64  RELIGIOUS  EMBLEMS. 


I*et  not  the  water-flood  overflow  me,  neither  let  the  deep  swallow  me  up. 

Ps.  lxix.  15. He  sent  from  above , he  took  me,  he  drew  me  out  of  many 

waters . Ps.  xviii.  16. 

SALVATION  BY  FAITH. 

The  pleasures  of  a summer’s  day  prevail, 

And  tempt  the  youth  to  hoist  the  flowing  sail : 

The  river,  placid,  rolls  its  waves  along, 

He  glides  exulting,  like  the  notes  of  song ; 

But  soon  a cloud,  dark,  brooding,  mounts  on  high, 

A tempest  threatens,  soon  it  fills  the  sky, 

He  strikes  his  sail,  and  plies  the  lab’ring  oar. 

If  haply  he  may  reach  the  wished-for  shore : 

Now  booming  thunders  shake  the  solid  ground, 

And  angry  lightnings  fitful  flame  around : 

The  rains,  descending,  now  begin  to  lave, 

The  winds  come  dancing  o’er  the  rippling  wave, 

The  stream  still  bears  him  from  the  distant  shore, 
Appalled  he  hears  the  cataract’s  dreadful  roar, — 

To  stay  on  board  is  death — he  leaps.  The  wave 
Still  bears  him  onward  to  the  yawning  grave. 

Just  as  he  reaches  the  terrific  brink, 

O’er  which,  if  plunged,  he  must  forever  sink, 

The  king  from  his  fair  palace  hastens  down — 

A king  who  wears  far  more  than  regal  crown — 


RELIGIOUS  EMBLEMS. 


65 


He  saw  his  plight,  nor  feared  the  thunders’  roar, 

He  threw  the  rope  and  drew  him  safe  on  shore. 

A young  man,  tempted  by  the  delightful  stillness 
of  a summer’s  day,  launches  his  little  boat,  and 
spreads  his  sail.  The  light  winds  spring  up,  and 
bear  him  some  distance  from  the  land ; but  he  re- 
gards it  not ; the  scenery  is  lovely,  the  banks  of  the 
river  are  clad  in  the  beautiful  robes  of  the  season ; 
all  conspire  to  make  him  enjoy  his  sail.  But  his 
pleasure  is  short-lived : a storm  arises— he  strikes 
sail,  and  attempts  to  make  the  shore  by  rowing,  but 
he  cannot  succeed.  The  eddying  winds  keep  him 
in  the  middle  of  the  stream ; he  drifts  down  to  the 
place  where  there  is  a tremendous  cataract ; he 
hears  the  dreadful  roaring  thereof ; his  heart  sinks 
within  him.  What  shall  he  do  ? To  stay  in  the 
boat  is  death ; he  cannot  swim  if  he  leaps  out,  yet 
he  thinks  it  is  the  best  course.  He  jumps  over- 
board ; still  he  continues  to  drift  toward  the  awful 
gulf.  But  just  as  he  is  going  over,  one  comes  to  the 
rescue.  The  king,  who  had  been  watching  him 
from  his  palace  on  the  hill,  hastens  through  the 
pelting  storm  down  to  the  river-side,  and,  throwing 
him  a rope,  draws  him  safe  to  land. 

This  emblem  sets  forth  the  glorious  doctrine  of 
Salvation  by  Faith.  The  drowning  man  represents 
the  sinner  in  his  sins.  The  fearful  tempest — the 
anguish  of  his  soul,  occasioned  by  the  terrors  of 
God’s  violated  Law.  The  forsaken  boat — his  self- 
righteousness.  The  King  who  flies  to  his  help — 
the  Lord  Jesus  Christ.  Laying  hold  of  the  rope- — 
Faith.  His  arrival  on  shore — Salvation.  And  as 
the  individual  rescued  would  most  assuredly  ascribe 
the  merit  of  his  deliverance  to  the  prince  upon  the 
bank,  and  by  no  means  to  himself  for  seizing  the 
rope,  so  every  sinner  saved  by  Faith  will,  despising 


66 


RELIGIOUS  EMBLEMS. 


self,  give  the  glory  of  his  salvation  to  Christ.  As 
the  rope  connected  the  man  dying  in  the  waters  with 
the  man  living  on  the  land,  so  Faith  unites  the  sin- 
ner to  Christ.  The  power  or  ability  to  believe  is  the 
gift  of  God,  but  man  is  responsible  for  the  use  of  the 
power.  He  must  lay  hold  of  the  rope . God  does 
not  repent  for  man,  neither  does  He  believe  for  him, 
yet  man  has  nothing  whereof  to  glory.  By  grace 
he  is  saved  through  Faith,  and  that  not  of  himself. 
God  worketh  in  him  both  to  will  and  to  do. 

“ With  pitying  eyes  the  Prince  of  Peace 
Beheld  our  helpless  grief ; 

He  saw,  and  O,  amazing  love  ! 

He  ran  to  our  relief. 

“ Down  from  the  shining  seats  above, 

With  joyful  haste  he  fled, 

Enter’d  the  grave  in  mortal  flesh, 

And  dwelt  among  the  dead. 

“ O,  for  this  love,  let  rocks  and  hills 
Their  lasting  silence  break, 

And  all  harmonious  human  tongues 
The  Saviour’s  praises  speak. 

“ Angels,  assist  our  mighty  joys, 

Strike  loud  your  harps  of  gold  ; 

But  when  you  raise  your  highest  notes. 

His  love  can  ne’er  be  told.” 


RELIGIOUS  EMBLEMS. 


67 


Be  not  children  in  understanding.  1 Cor.  xiv.  20. 


SIMPLICITY,  OR  WANT  OF  UNDERSTANDING. 

Deep  in  a meadow  of  rich  verdure  green, 

A simple  child  of  beauteous  form  is  seen  ; 

Pleased  with  the  serpent’s  fascinating  charms, 

She  fondly  takes  it  to  her  circling  arms  ; 

Nor  of  the  brilliant  snake  thinks  aught  of  fear, 

Though  death  among  its  charms  lies  lurking  there. 

But  when  the  cricket’s  harmless  form  appears, 

She’s  much  affrighted,  and  bursts  forth  in  tears ; 
Although  its  merry  chirp  no  dangers  bring, 

Nor  in  its  homely  shape  e’er  wears  a sting. 

Just  so  the  youth,  deceived  by  beauty’s  form, 

Nor  knows  that  roses  always  bear  a thorn. 

Choose  then  for  mates  alone  the  good  and  wise, 

And  learn  the  homely  never  to  despise. 

The  engraving  shows  a little  child,  all  alone  in  a 
field.  In  its  simplicity  it  fondles  a deadly  serpent ; 
attracted  by  its  brilliant  and  shining  colors,  the  art- 
less child  takes  hold  of  it  without  fear.  She  is  about 
to  take  it  to  her  bosom,  when  the  cricket’s  merry 
chirp  is  heard ; she  is  startled.  In  a moment  the 
5* 


08 


RELIGIOUS  EMBLEMS. 


lively  insect,  with  one  spring,  stands  before  her. 
Now  she  cries  out  for  fear ; she  is  greatly  terrified. 
Thus,  in  her  simplicity,  she  courts  death,  and  em- 
braces it ; while  she  is  frightened  at  homeliness,  ac- 
companied by  innocence  and  song. 

This  is  an  emblem  of  the  young  and  inexperi- 
enced. The  term  simple,  or  simplicity,  has  a two- 
fold meaning  in  Scripture.  There  are  “the  simple” 
whom  “ the  Lord  preserveth,”  and  “ the  simple”  who 
“ pass  on  and  are  punished.”  In  the  first  instance, 
it  signifies  sincerity , innocence  ; in  the  second,  folly, 
or  want  of  understanding.  It  may  therefore  be  ap- 
plied to  the  young,  and  the  inconsiderate  of  all  ages, 
who,  for  want  of  knowledge  and  experience,  act 
without  considering  the  consequences  of  their  ac- 
tions. 

The  youth  knows  not  how  to  judge  of  objects  that 
present  themselves  before  him.  Inexperienced,  he 
knows  not  how  to  choose  aright.  He  is  in  constant 
danger  of  putting  evil  for  good,  and  good  for  evil, 
bitter  for  sweet,  and  sweet  for  bitter.  Hence,  he 
needs  the  instruction  of  God’s  Holy  Word  to  enable 
him  to  discern  the  things  that  are  excellent ; to  prove 
all  things,  and  hold  fast  that  which  is  good.  Above 
all,  he  needs  the  enlightening  influences  of  the  Holy 
Spirit  to  “ give  him  understanding,”  and  guide  him 
into  all  truth. 

This  want  of  understanding,  moreover,  displays 
itself  in  the  wrong  choice  that  is  often  made  of  com- 
panions ; while  the  homely  person,  who  may  have 
much  of  wisdom  and  goodness,  is  rejected,  the 
accomplished  villain  is  selected  as  a bosom  friend. 
The  youth,  deceived  by  his  showy  exterior  and 
smooth  tongue,  unbosoms  himself  to  him  without  re- 
serve. The  villain  laughs  at  his  simplicity,  betrays 
his  confidence,  and  leads  him  into  ruin  irreparable. 


RELIGIOUS  EMBLEMS. 


69 


Hence,  how  necessary  it  is  that  the  inexperienced 
youth  should  seek  the  counsel  of  the  aged  and  the 
wise,  and  follow  the  godly  admonitions  of  parents 
and  guardians.  This  would  save  them  many  a false 
step,  and  much  misery  in  after  life. 

Appearances  are  deceitful.  The  ignis-fatuus 
looks  like  a friendly  light,  but  it  betrays  the  unwary 
traveller  down  to  the  secret  chambers  of  death. 
Poisoned  berries  sometimes  look  like  tempting 
grapes  ; ice,  though  it  may  seem  firm,  oftentimes 
breaks  in,  and  plunges  the  rash  youth  into  a watery 
grave  ; wine,  when  it  giveth  its  color  in  the  cup,  at 
the  last  it  biteth  like  a serpent,  and  stingeth  like  an 
adder.  It  was  when  Eve  saw  that  the  tree  was 
pleasant  to  the  eyes,  that  she  took  of  the  fruit  there- 
of, by  which  act  she  lost  Eden,  and  brought  death 
into  our  world,  and  all  our  wo. 

If,  then,  an  act  seem  to  be  right,  be  sure  it  is  so 
before  you  do  it.  If  any  thing  appears  to  be  good, 
be  sure  it  is  so  before  you  touch  it.  If  any  of  your 
acquaintance  seem  to  be  virtuous,  be  sure  they  are  so 
ere  you  take  them  for  bosom  friends.  “ The  simple 
pass  on  and  are  punished  ; but  he  that  trusteth  in  the 
Lord  shall  be  delivered.” 

“Ye  simple  souls  that  stray 

Far  from  the  paths  of  peace, 

That  lonely,  unfrequented  way 
To  life  and  happiness  ; 

Why  will  ye  folly  love, 

And  throng  the  downward  road, 

And  hate  the  wisdom  from  above, 

And  mock  the  sons  of  God  Vs 


70 


RELIGIOUS  EMBLEMS 


My  soul  is  among  lions.  Ps.  lvii.  4. — - — -O  that  I had  wings  like  a 
dove!  for  then  I would  fly  away  and  be  at  rest.  Ps.  lv.  6. 

THE  PERSECUTED  CHRISTIAN. 

Lo ! where  the  Christian  walks  in  sore  distress. 

While  various  evils  round  about  him  press ; 

Fierce  persecution  as  a wild  bull  found, 

With  rage  he  roars  and  tears  the  solid  ground ; 

The  mean  backbiter,  like  a snarling  cur, 

Assails  behind,  his  character  to  slur ; 

Slander,  grown  bold,  in  form  of  wolf  appears. 

Ravening  for  prey,  the  innocent  he  tears : 

The  adder  envy  lies  along  his  path, 

And  works  in  secret  with  its  sting  of  death ; 

Fraud,  like  the  crocodile,  now  lays  his  snares, 

To  catch  the  unsuspecting  unawares  ; 

Oppression,  outrage,  is  the  lion  mad, 

When  naught  but  blood  his  cruel  heart  can  glad  ; 

For  dove-like  wings  the  Christian  prays,  oppress’d, 

To  fly  to  mansions  of  eternal  rest. 

The  engraving  shows  a poor  man  in  great  dis- 
tress. Far  from  home,  and  apparently  unprotected 
he  is  beset  with  enemies  on  every  side.  He  knows 


RELIGIOUS  EMBLEMS. 


71 


not  which  way  to  turn.  Behind,  he  fears  the  bel- 
lowing of  the  furious  bull,  maddened  with  rage, 
threatening  to  overtake  and  destroy  him  ; while  the 
dastard  cur  yelps  after  him,  close  at  his  heels.  Be- 
fore him  is  the  ferocious  lion,  gloating  himself  with 
the  blood  of  its  innocent  victim ; while  the  adder 
coils  itself  about  his  path,  ready  to  pierce  him  with 
its  deadly  sting.  On  one  hand  is  seen  the  hungry 
wolf  ravening  for  prey ; on  the  other,  the  insidious 
crocodile  waiting  to  seize  upon  him,  and  drag  him 
down  to  his  den  of  rushes.  In  this  hopeless  condi- 
tion, he  longs  for  the  wings  of  the  dove  which  he 
sees  dying  over  his  head,  for  then  he  would  escape 
them  all ; he  would  fly  away  from  the  forest  of  wild 
beasts  to  the  open  wilderness ; there  would  he  be  at 
rest. 

This  is  an  emblem  of  what  the  Christian  often- 
times has  to  suffer  while  passing  through  this  world 
to  his  eternal  home.  Sometimes  persecution,  like 
the  mad  bull  and  furious  lion  seen  in  the  picture, 
rages,  and  threatens  to  destroy  Christianity  itself, 
and  to  blot  out  the  remembrance  of  it  from  the  earth. 
The  prophet  Daniel  was  thus  assailed,  and  cast  into 
a den  of  lions.  The  early  Christians  were  subject- 
ed to  ten  fierce  and  bloody  persecutions,  which  ter- 
minated not  until  the  Church  had  lost  its  character 
for  holiness. 

In  the  short  reign  of  the  bloody  queen  Mary, 
(about  five  years,)  of  fire  and  fagot  memory,  perse- 
cution in  this  form  devoured  277  persons,  among 
whom  were  5 bishops,  21  clergymen,  8 gentlemen 
of  fortune,  84  tradesmen,  100  husbandmen,  55  wo- 
men, and  4 children.  These  were  all  burned  alive, 
besides  numerous  confiscations,  etc. 

Persecution,  however,  exists  very  frequently  in  a 
different  form  from  the  above.  The  backbiter  plies 


72 


RELIGIOUS  EMBLEMS, 


his  mean,  cowardly  trade,  in  order  to  injure  the  cha 
racter  of  the  righteous.  The  barking,  snarling  cut 
is  the  most  useless  of  the  dog  kind : so  the  backbi- 
ter is  the  most  despicable  among  men.  Yet  is  he 
able,  oftentimes,  to  vex  the  soul  of  the  pious. 

Sometimes,  slander,  grown  bold,  like  a hungry 
wolf ) attacks  the  reputation  of  the  man  of  God,  as 
Shimei  assailed  David  in  the  day  of  his  adversity. 

Envy  is  known  to  plot  in  secret  the  destruction  of 
that  excellence  she  cannot  reach  ; while  fraud  takes 
advantage  of  the  unsuspecting  child  of  God,  and 
seeks  to  draw  him  into  sin  and  trouble.  In  the 
midst  of  his  persecutions,  the  Christian  would  fain 
borrow  the  wings  of  the  dove,  and  seek  refuge  in 
some  vast  wilderness,  “ some  boundless  contiguity 
of  shade,”  or  rather,  the  wings  of  some  heavenly 
cherub  ; then  would  he  fly  to  mansions  of  eternal  re- 
pose, “ where  the  wicked  cease  from  troubling,  and 
where  the  weary  are  forever  at  rest.” 

“ When  rising  floods  my  soul  o’erflow. 

When  sinks  my  heart  in  waves  of  wo, 

Jesus,  thy  timely  aid  impart, 

And  raise  my  head,  and  cheer  my  heart. 

“ If  rough  and  stormy  be  the  way, 

My  strength  proportion  to  my  day, 

Till  toil,  and  grief,  and  pain  shall  cease, 

Where  all  is  calm,  and  joy,  and  peace.” 


RELIGIOUS  EMBLEMS 


73 


O wretched  man  that  I am  ! who  shall  deliver  me  from  the  body  of  this 
death  ? Rom.  vii.  24. 

THE  SOUL  IN  BONDAGE. 

Horror  of  horrors ! what  a sight  is  here  ! 

Life  linked  with  death,  in  terror  and  despair. 

Thus  cruel  tyrants,  when  they  won  the  field, 

Were  wont  to  punish  those  compell’d  to  yield. 

The  wounded  captive,  writhing  still  with  pain, 

Was  made  to  wear  the  adamantine  chain, 

That  round  the  limbs  of  one  new-slain  was  led, 

And  bound  the  living  to  the  putrid  dead, 

Till,  choked  with  stench,  the  lingering  victim  lay, 

And  breathed  in  agony  his  life  away. 

’Tis  thus  the  soul,  enlighten’d  by  the  word, 

Descries  the  path  that  upward  leads  to  God ; 

And  fain  would  run,  but  feels  a galling  chain, 

That  quickly  drags  him  to  the  world  again 
Corruption’s  body  opens  to  his  eye, 

He  sees  the  cause,  but  oh  ! he  cannot  fly. 

Who,  who  ! he  asks,  with  trembling,  struggling  breath, 
Will  save  me  from  this  fearful  mass  of  death? 

He  calls  on  Moses  now  to  break  his  chain, 

Moses  is  deaf — he  calls  on  him  in  vain ; 

He  calls  on  Jesus — wondrous  name  ! — he  hears, 


?4 


RELIGIOUS  EMBLEMS. 


And  breaks  his  chain,  and  scatters  all  his  fears. 

Now,  like  the  bird  that  from  its  prison  flies, 

On  wings  of  love  soars  upward  to  the  skies. 

This  engraving  represents  the  horrid  custom  of 
ancient  tyrants,  who,  in  order  to  strike  terror  into 
the  hearts  of  their  enemies,  invented  a mode  of  pun- 
ishment more  terrible  than  death  itself.  They  chained 
the  living  prisoner  to  the  body  of  a dead  person. 
Virgil,  referring  to  this  monstrous  practice,  says  : 
“ The  tyrants  inflicted  a punishment  hitherto  un- 
heard-of : they  bound  the  living  to  the  dead,  limb  to 
limb,  and  face  to  face,  until  suffocated  with  the 
abominable  stench ; in  loathsome  embraces  they 
gave  up  the  ghost.”  This  mode  of  torture  was  con- 
sidered more  appalling  than  that  of  burning  alive, 
breaking  upon  the  rack,  or  even  crucifixion  itself. 

It  is,  no  doubt,  to  this  custom  that  the  Apostle  Paul 
alludes  in  his  Epistle  to  the  Romans.  No  other  im- 
age could  so  well  illustrate  his  meaning.  His  read- 
ers were  familiar  with  it.  Peter,  sleeping  in  the 
prison,  bound  with  chains  to  the  bodies  of  two  live  men , 
would  not  suit  the  apostle’s  purpose.  It  is  very  im- 
portant that  we  try  to  make  out  his  meaning.  I am 
brought,  he  says,  into  “ captivity  to  the  law  of  sin,” 
and  wounded,  conquered,  and  chained  to  this  body 
of  death.  The  soul  is  under  the  law  or  power  of  sin,* 
and  chained  to  a body  of  death — a mass  of  corrup- 
tion. An  evil  heart,  unholy  passions,  depraved  af- 
fections predominate.  The  light  of  the  Holy  Spirit 
shines  into  the  soul,  and  the  man  discovers  that  the 
law  of  God  is  holy,  just,  and  good,  and  fain  would 
keep  it ; that  God  himself  is  indeed  altogether 
lovely,  and  he  would  acquaint  himself  with  him.  He 
now  sees  the  path  that  leads  to  endless  life,  and  he 
desires  to  walk  in  it.  But  when  he  would  do  good, 
evil  is  present  with  him  ; when  h i would  approach 


RELIGIOUS  EMBLEMS. 


75 


the  seat  of  Divine  Perfections,  something  keeps  him 
back ; when  he  would  walk  in  the  path  of  life,  he 
finds  himself  enchained.  Now  he  follows  the  links 
of  his  chain,  and  discovers  the  body  of  corruption  to 
which  it  is  secured. 

He  tries  to  free  himself  by  some  good  things  he 
did  years  ago  : this  only  makes  the  case  worse.  He 
calls  on  his  friends  for  help ; but  vain  is  the  help 
of  man.  He  calls  upon  Moses,  he  tries  to  reform 
his  outward  deportment ; but  by  “ the  deeds  of  the 
law”  he  cannot  extricate  himself.  At  length,  in  the 
bitterness  of  his  soul,  he  exclaims,  “ O wretched 
man  that  I am  ! who  shall  deliver  me  from  this  body 
of  death  T”  And  now  the  angel  of  mercy  directs  him 
to  the  Breaker  of  chains — the  Abolisher  of  death — 
Conqueror  of  the  grave — the  glorious  Giver  of  life 
and  immortality — Jesus  Emanuel,  God  with  us. 
The  Saviour  is  propitious,  deliverance  is  obtained, 
and  the  soul,  like  a bird  escaped  from  the  snare  of 
the  fowler,  sings  triumphantly : 

" What  though  I could  not  break  my  chain, 

Or  e’er  cast  off  my  load, 

The  things  impossible  to  men, 

Are  possible  to  God.” 


“ Love  only  can  the  conquest  win, 

The  strength  of  sin  subdue, 

(Mine  own  unconquerable  sin,) 

And  form  my  soul  anew. 

“ Faith,  mighty  Faith,  the  promise  sees, 
And  looks  to  that  alone ; 

Laughs  at  impossibilities, 

And  cries,  ‘ It  shall  be  done.’  ” 


76 


RELIGIOUS  EMBLEMS. 


There  is  a way  that  seemeth  right  unto  a man  ; but  the  end  thereof  art 
the  ways  of  death.  Prov.  xvi.  25. 

DANGER  OF  SELF-INDULGENCE. 

With  cheerful  step,  at  blush  of  early  day, 

The  traveller  began  his  arduous  way ; 

He  seeks  at  noon  some  pleasant,  cool  retreat, 

Where  he  may  shelter  from  the  noontide  heat. 

But  oh ! beneath  a tuft  of  flowery  green, 

A poisonous  serpent  slyly  lurks  unseen ; 

With  deadly  aim  he  from  his  covert  flies, 

The  traveller,  wounded,  in  the  forest  dies. 

Thus  some  begin  to  run  the  Christian  race, 

And  for  awhile  keep  up  a steady  pace  ; 

Till  soft  indulgence  near  their  path  lays  wait, 

And  spreads  deceitfully  her  pleasing  bait ; 

O’ercome  by  sloth,  to  sin  they  fall  a prey, 

And  never  more  pursue  the  good  old  way. 

This  engraving  represents  a traveller  fatally  bit- 
ten by  a serpent.  With  a light  heart  and  a firm  step 
he  started  on  his  journey  at  early  dawn.  Every 
thing  looked  lovely  around  him ; he  thought  of  no- 
thing but  success.  He  journeyed  on  very  well  until 


RELIGIOUS  EMBLEMS 


77 


the  hour  of  noon  arrived,  when  he  began  to  grow 
somewhat  tired.  He  looked  round  for  some  cool* 
sequestered  spot,  where  he  might  while  away  a few 
hours.  At  a little  distance  from  the  path,  he  dis- 
covered a pleasant,  shady  grove.  For  a moment  he 
hesitated  ; but  his  love  of  ease  prevailed.  Now  he 
forgets  every  thing  except  his  present  convenience  ; 
he  enters  the  grove  ; he  is  delighted  with  its  cool 
air  and  agreeable  fragrance. 

Suddenly  he  is  bitten  to  the  quick.  A serpent, 
concealed  hitherto  in  the  grass,  fixes  in  his  flesh  its 
poisonous  fang ; the  wound  is  mortal ; his  life’s 
blood  is  poisoned ; fires  intolerable  course  through 
his  veins.  He  now  repents  of  his  folly;  he  wishes 
he  had  borne  the  heat  of  the  day.  The  venom 
reaches  his  heart ; he  thinks  of  home  and  friends  ; 
his  spirits  sink,  his  head  swims,  his  eyes — they  close 
in  death.  The  leaves  of  autumn  are  strown  around 
him,  and  the  place  that  knew  him  knows  him  now 
no  more  forever. 

This  is  an  emblem  of  the  danger  of  self-indulgence. 
With  alacrity  and  delight  the  convert  sets  out  on  his 
journey  to  the  kingdom  of  heaven.  He  anticipates 
the  pleasures  he  will  meet  with  on  his  arrival.  He 
thinks  not  of  the  dangers  of  the  road,  nor  of  his  own 
besetments.  For  awhile  he  makes  rapid  progress. 
By  and  by  persecution  and  trouble  come  upon  him  ; 
he  grows  weary.  He  looks  round  for  some  other 
way,  that  has  in  it  less  of  danger  and  difficulty.  Soon 
he  discovers  one  apparently  more  easy  and  pleasing 
to  flesh  and  blood.  For  awhile  he  stands  in  doubt ; 
his  love  of  self-indulgence  overcomes  him.  “ He 
will  not  endure  hardness  as  a good  soldier  of  Jesus 
Christ.”  He  enters  the  forbidden  path.  Now  all 
seems  pleasant  and  delightful.  The  pleasures  of 
the  road  lull  to  sleeo  his  spiritual  senses.  Sin,  now, 


78 


RELIGIOUS  EMBLEMS. 


like  a serpent,  assails  him;  he  has  now  no  strength 
to  resist ; he  falls  a victim  to  his  folly ; guilt  and  re- 
morse now  sting  him  to  the  quick.  “ Fool  that  I 
was,”  he  exclaims.  “ Oh  ! that  I had  continued  in 
the  path  of  duty.”  It  is  too  late.  Wretched  man, 
self-indulgence  has  proved  his  ruin. 

The  disobedient  prophet  fell  a victim  to  self-in- 
dulgence, when  he  turned  aside  to  “ eat  bread  and 
drink  water,”  and  a lion  met  him  by  the  way  and  slew 
him.  The  five  foolish  virgins  also,  who  “ slumbered 
and  slept”  when  they  ought  to  have  been  watching, 
fell  by  the  same  insidious  foe.  They  awoke  in 
outer  darkness,  and  found  the  door  of  the  kingdom 
of  heaven  fast  closed  against  them  forever. 

“ If  any  man  will  be  my  disciple,”  said  the  Sa- 
viour, “ let  him  deny  himself,  take  up  his  cross,  and 
follow  me.”  To  them  who  by  patient  continuance  in 
well-doing  seek  for  glory,  and  honor,  and  immortal- 
ity : eternal  life.  “ He  that  endureth  to  the  end , the 
same  shall  be  saved.” 

“ Deny  thyself,  and  take  thy  cross , 

Is  the  Redeemer’s  great  command  ! 

Nature  must  count  her  gold  but  dross, 

If  she  would  gain  this  heavenly  land. 

“ The  fearful  soul  that  tires  and  faints, 

And  walks  the  ways  of  God  no  more, 

Is  but  esteem’d  almost  a saint, 

And  makes  his  own  destruction  sure.” 

Dr.  Watts . 


ERLIG10US  EMBLEMS. 


79 


Surely  thou  didst  set  them  in  slippery  places  : thou  castedst  them  down 
into  destruction.  Ps.  lxxiii.  16. 

CARNAL  SECURITY. 

See  here  portrayed,  a gently  rising  ground, 

With  tulips  gay,  and  blooming  roses  crowned ; 

Where  flowers  of  various  hues,  or  gay,  or  fair, 

Mingle  their  sweetness  with  the  balmy  air ; 

While  woodland  minstrels  stoop  upon  the  winor, 

Attune  their  notes,  and  softest  carols  sing ; 

A youth  lies  sleeping  on  the  roseate  bed, 

Heedless  of  dangers,  thus  to  ruin  led  ; 

A horrid  gulf  of  thickest  night  is  there, 

Where  hope  ne’er  comes,  but  darkness  and  despair ; 

A turn — a move — and  in  the  gulf  he  11  roll, 

Where  fiery  billows  prey  upon  the  soul. 

It  is  by  ascending  “ a gently  rising  ground,”  and 
not  by  overleaping  abrupt  precipices,  that  the  youth 
attains  his  dangerous  position — his  bad  eminence. 
“ Sin  is  first  pleasing,  then  easy,  then  delightful, 
then  confirmed, — then  the  man  is  impenitent,  then 
he  is  obstinate,  then  he  resolves  never  to  repent,  and 
then  he  is  damned.” 


80 


RELIGIOUS  EMBLEMS. 


Sin  possesses  a peculiar  faculty  to  deceive ; this 
is  true  of  sin  in  all  its  modifications.  It  allures,  that 
it  may  betray  and  destroy.  It  meets  the  youth  with 
smiles  only,  that  it  may  plunge  a dagger  more  surely 
in  the  heart.  It  promises  to  the  gambler,  the  rob- 
ber, and  murderer,  wealth,  pleasure,  kingdoms.  But 
having  filled  the  cup  of  hope  to  the  brim,  with  cruel 
mocking  it  is  exchanged  for  the  chalice  of  despair. 

Sin  adapts  itself  to  the  various  depraved  appe- 
tites or  propensities  of  man.  To  all  its  votaries  it 
promiseth  the  pleasures  of  this  life.  But  “the 
wages  of  sin  is  death.”  To  all  likewise  it  offers  per- 
fect security ; crying  peace,  safety,  when  sudden 
destruction  is  at  hand. 

As  sin  is  thus  deceptive  in  its  promises,  and  fatal 
in  its  results,  so  also  is  it  in  its  influence  on  the 
human  mind.  It  blinds  the  eyes,  it  hardens  the 
heart,  it  sears  the  conscience,  it  fascinates  the  ima- 
gination, it  perverts  the  judgment,  it  gives  a wrong 
bias  to  the  will,  it  effaces  from  the  memory  recol- 
lections of  the  beautiful  and  the  good.  In  a word,  it 
throws  the  pall  of  the  grave  over  the  whole  man, 
and  hides  from  his  view,  his  guilt,  his  danger,  and 
his  immortality. 

The  man  is  now  wrapped  in  the  mantle  of  “ car - 
nal  security he  is  insensible  to  all  around  him. 
The  path  of  sinful  pleasure  is  strewed  with  Pluto- 
nian flowers.  They  breathe  the  odor  of  the  pit, 
stupifying  to  the  senses.  The  bewitching  music  of 
the  great  enchanter,  casts  the  soul  into  a deep  sleep. 
It  is  like  the  sleep  of  the  grave. 

Perhaps  he  is  dreaming  of  happiness  that  he  will 
never  enjoy ; perhaps  of  home,  that  he  shall  never 
behold ; or  of  friends,  whom  he  shall  embrace  no 
more  forever.  In  the  midst  of  his  dreams  of  delight, 
the  bow  of  the  Almighty  is  strung ; the  arrow  is 


RELIGIOUS  EMBLEMS. 


81 


made  ready ; the  dart  of  death  is  uplifted,  ready  to 
fall  upon  the  unconscious  victim  ; the  pit  has  opened 
its  mouth  to  receive  the  prey.  Nothing  but  the 
voice  of  God  can  arouse  him  from  his  lethargy. 

“ What  meanest  thou,  O sleeper ! arise  and  call 
upon  God,  if  so  be  that  thou  perish  not.  Awake, 
thou  that  sleepest;  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light.” 

“ Rejoice,  O young  man,  in  thy  youth,  and  let  thy 
heart  cheer  thee  in  the  days  of  thy  youth ; walk 
thou  in  the  ways  of  thy  heart,  and  in  the  sight  of  thy 
eyes.  But  know,  that  for  all  these  things  God  will 
bring  thee  into  judgment.” 

“Ye  sons  of  Adam,  vain  and  young, 

Indulge  your  eyes,  indulge  your  tongue ; 

Taste  the  delights  your  souls  desire, 

And  give  aloose  to  all  your  fire. 

" Pursue  the  pleasures  you  design, 

And  cheer  your  hearts  with  songs  and  wine  ; 
Enjoy  the  day  of  mirth  ; but  know, 

There  is  a day  of  judgment  too. 

“ God  from  on  high  beholds  your  thoughts, 

His  book  records  your  secret  faults ; 

The  works  of  darkness  you  have  done, 

Must  all  appear  before  the  sun. 

* # # # * * • 

“ The  dust  returns  to  dust  again  ; 

The  soul,  in  agonies  of  pain, 

Ascends  to  God,  not  there  to  dwell, 

But  hears  her  doom,  and  sinks  to  hell.” 


6 


82 


RELIGIOUS  EMBLEMS 


Where  envying  and  strife  is,  there  is  confusion  and  every  evil  work. 

James  iii.  16. Wrath  is  cruel,  and  anger  is  outrageous  ; hut  who  is 

able  to  stand  before  envy  ? Prov.  xxx.  11. 

THE  THREEFOLD  DEMON,  OR  ENVY,  HATRED, 
AND  MALICE. 

Lo ! where  the  threefold  demon  stalks  along, 

The  work  of  desolation  to  prolong; 

Envy,  and  hate,  and  malice,  ail  combined, 

To  make  afflictions,  and  torment  mankind. 

Forward  the  demon  strides  in  sullen  mood, 

And  chews  a viper  for  her  daily  food  ; 

Loaded  with  slanders,  and  with  poison  strong, 

She  deals  them  largely  to  the  gaping  throng : 

Her  eyes  are  weak,  and  in  disorder’d  plight, 

And  hence  a blinder  to  keep  off  the  light. 

To  show  that  from  without  proceeds  her  pain, 

She  leans  with  anguish  on  a thorny  cane  : 

At  others’  excellence  she  pines,  straightway 
Hate  brings  her  malice  into  active  play ; 

Good  name  she  tears,  and  scatters  to  the  air 
All  other  epithets  of  good  and  fair : 

A spotless  character,  wherever  found, 

With  hate  she  tramples  on  the  miry  ground  ; 


RELIGIOUS  EMBLEMS. 


83 


While  in  her  train  behold  a tempest  rise, 

That  swells  and  reaches  to  the  topmost  skies. 

In  the  engraving  is  represented  a threefold  demon 
striding  forward,  with  sullen  pace,  in  order  to  tor- 
ment mankind.  On  her  back  she  carries  a pack  of 
slanders  ; under  her  arm  a quantity  of  poison  : thus 
she  is  thoroughly  furnished  for  her  hellish  work. 
She  is  chewing  the  flesh  of  a viper,  which,  thus  in- 
troduced in  her  system,  poisons  her  heart’s  blood, 
and  disorders  her  eyesight.  In  her  left  hand  she 
grasps  a thorny  staff ; this  is  to  show  that  she  tor- 
ments herself  voluntarily.  She  banquets  on  the  de- 
struction of  human  happiness.  See  ! how  she  tram- 
ples upon  character,  and  scatters  to  the  four  winds 
the  reputation  of  others.  She  leaves  behind  her, 
and  following  in  her  train,  a gathering,  blackening 
tempest,  surcharged  with  the  “ fire  of  hell,”  soon  to 
burst  upon  mankind. 

This  emblem  represents  Envy,  Hatred,  and  Mal- 
ice united  in  one  person,  and  forming  a being  of  ex- 
traordinary malignity.  There  are  many  such  in 
human  shape — demons  wearing  the  mask  of  human 
form,  beings  whose  eyes  are  pained  at  the  sight  of 
either  excellence  or  happiness,  whose  heart  is  cor- 
roded with  the  poison  of  envious  and  malicious 
thoughts,  self-tormented  with  the  thorns  of  their  own 
creation — beings  who  never  smile  but  at  the  tears 
of  others,  whose  hellish  joy  consists  in  the  wreck  of 
human  happiness,  and  whose  only  music  is  the  voice 
of  lamentation  and  wo — beings  of  Satanic  inspira- 
tion. They  are  always  well  furnished  with  slanders, 
and  never  want  for  oppori unity  to  vent  them.  In 
this  they  copy  after  their  great  father,  the  prime  en- 
emy of  man.  When  beholding  the  original  happi- 
ness of  the  first  human  pair  in  the  bowers  of  Eden, 
ere  he  effected  their  overthrow, 

6* 


84 


RELIGIOUS  EMBLEMS. 


“ - Aside  the  devil  turn’d 

For  envy  ; yet  with  jealous  leer  malign 
Eyed  them  askance,  and  to  himself  thus  ’plain’d, 

‘ Sight  hateful,  sight  tormenting !’  ” 

There  is  great  propriety  in  representing  the  union 
of  envy,  hatred,  and  malice  in  one  individual.  Envy 
itself  is  defined  to  be  “ pain  felt,  and  malignity  con- 
ceived, at  the  sight  of  excellence  or  happiness.”  But 
when  envy  conceives,  it  brings  forth  hatred  ; and  ha- 
tred, when  it  is  finished,  brings  forth  malice.  We  have 
a striking  example  of  this  union  in  the  conduct  of  Jo- 
seph’s brethren  towards  him.  First,  “they  envied 
him,”  probably  on  account  of  his  superior  excel- 
lence ; then  “ they  hated  him,”  in  consequence  of 
the  partial  conduct  of  Jacob  their  father  ; and  finally, 
in  their  malice  “ they  sold  him”  for  a slave. 

A still  greater  example  occurs  in  the  conduct  of 
the  Jews  towards  the  blessed  Redeemer,  in  whom 
all  excellences  met,  when  “ for  envy  they  delivered 
him”  into  the  hands  of  the  Romans ; they  envied  him 
for  the  splendor  of  holiness  that  shone  around  his 
path.  In  their  hatred  they  exclaimed,  “ He  hath  a 
devil,”  and  in  their  blood-thirsty  malice , “ they  cried 
out  the  more,  saying,  Let  him  be  crucified.” 

If  envy,  malice,  hatred,  reigns, 

And  binds  my  soul  with  slavish  chains, 

0 Lord,  thy  heavenly  love  impart, 

And  drive  the  demon  from  my  heart. 


RELIGIOUS  EMBLEMS 


85 


While  we  look  not  at  the  things  which  are  seen,  but  at  the  things  which 

are  not  seen.  2 Cor.  iv.  18. For  we  walk  by  faith , not  by  sight.  2 Cor. 

v.  7. 

CHRISTIAN  FAITH,  OR  RELIGION. 

High  on  the  world,  see  where  Religion  stands 
And  bears  the  open  volume  in  her  hands ; 

With  eyes  upraised,  she  seeks  for  heavenly  light, 

To  know  its  doctrines  and  its  laws  aright : 

The  cross  of  Christ  she  bears,  and  walks  abroad, 

And  holds  communion  with  her  Father,  God. 

Thus  with  the  Christian : filled  with  love  divine, 

Above  the  world  he  soars  in  heavenly  clime, 

The  sacred  cross  his  only  hope  and  stay, 

The  Book  of  Truth  his  guide  from  day  to  day. 

Christian  Faith  or  Religion  is  here  represented 
standing  upon  a globe.  This  denotes  that  the  Chris- 
tian, although  he  is  in  the  world,  yet  like  a ship  at 
sea,  he  is  above  the  world.  In  her  hands  she  holds 
the  opened  volume  of  God’s  Holy  Word.  She  is 
looking  upward,  to  show  that  she  expects  light  from 
above  to  shine  upon  the  sacred  page.  With  one 
arm  she  embraces  the  cross,  signifying  that  her  only 
hope  of  salvation  is  founded  on  the  death  of  Jesus 
Christ. 


86 


RELIGIOUS  EMBLEMS. 


This  is  an  emblem  of  that  religion  which  God  in 
his  mercy  has  given  to  mankind.  He  who  possesses 
it,  rests  his  all — his  soul  and  body,  his  time  and  his 
eternity — upon  the  atonement  of  our  Lord  and  Sa- 
viour Jesus  Christ.  While  some  are  trusting  to  the 
mere  mercy  of  God  out  of  Christ,  and  others  to  their 
self-righteousness,  others  again  to  the  intercession 
of  men,  women,  and  angels,  his  language  is,  ’Tis 
all  my  hope,  and  all  my  plea,  for  me  the  Saviour 
died.  God  forbid  that  I should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ.  The  cross  of 
Christ  is  the  mighty  lever  that  is  to  roll  the  world 
back  again  to  God.  All  true  Christians  have  so  un- 
derstood it. 

Constantine  the  Great  took  advantage  of  this  fact 
—the  common  faith  of  the  early  Christians  in  the 
power  of  the  cross. — When  going  to  fight  against 
Maxentius,  he  related  to  his  army  that  he  saw  (some 
say  in  a vision)  a cross  in  the  sky,  bearing  this  in- 
scription, sv  rovru  vix a,  “ By  this , conquer .”  It  in- 
spired the  soldiers  with  courage.  The  cross  was 
seen  inscribed  on  every  banner.  The  emperor  led 
his  army  to  triumphant  victory. 

The  Holy  Scriptures  are  very  precious  to  him 
who  has  true  faith.  He  regards  them  as  the  words 
of  God — as  a divine  proclamation  of  grace  to  man — 
as  a record  of  parental  love — as  a history  of  his 
dear  Redeemer,  and  of  his  own  redemption — as  the 
title-deed  of  his  own  glorious  inheritance — as  the 
only  rule  of  his  faith  and  practice.  With  its  sacred 
leaves  open  before  him,  he  looks  upward  and  prays, 
“ O Lord,  open  thou  mine  eyes,  that  I may  behold 
wondrous  things  out  of  thy  law.”  While  some  neg- 
lect and  despise  the  Holy  Book,  and  others  depend 
upon  human  creeds,  and  the  musty  traditions  of  “ the 
Fathers,”  he  exclaims,  “ O how  I love  thy  law.  Thy 


RELIGIOUS  EMBLEMS. 


87 


statutes  have  been  my  songs  in  the  house  of  my  pil- 
grimage.” 

By  his  faith  in  the  cross,  the  Bible,  the  power  of 
prayer,  and  the  influences  of  the  Holy  Spirit,  the 
Christian  overcomes  the  world,  enjoys  communion 
with  God,  becomes  meet  to  be  a partaker  of  the  in- 
heritance of  the  saints  in  light,  and  finally  join  in  the 
song  of  Moses  and  of  the  Lamb  forever. 

Then  embrace  Religion,  “ and  you  shall  be  pres- 
ently installed  in  the  possession  of  all  the  benefits 
and  immunities  of  the  Redeemer’s  purchase  without 
deduction,  and  without  qualification ; you  shall 
emerge  from  under  the  dark  shadows  of  the  fall,  in- 
to the  effulgence  of  the  light,  and  the  plenitude  of 
the  joy,  of  a renovated,  heaven-born  nature ; and 
the  silent  tide  of  oblivion  shall  instantly  close  forever 
over  all  your  past  sins,  and  you  shall  be  immediately 
admitted  into  the  circle  of  the  redeemed  of  the  Lord. 

“ Your  brow  shall  be  encircled  with  a double  dia- 
dem of  life  and  righteousness  ; a patent  to  all  the  ti- 
tles and  illustrious  dignities  of  the  nobility  of  heaven 
shall  be  made  out  for  you,  which  nothing  in  time  or 
eternity  shall  alienate  or  rescind.  Paradise  shall 
unlock  for  you  its  everlasting  gates,  and  you  shall 
behold  the  interminable  future  through  a vista  of  the 
brightest  hopes,  and  inherit  a name  immortal  in  the 
records  of  glory.” 


88 


RELIGIOUS  EMBLEMS. 


Which  hope  we  have  as  an  anchor  of  the  soul}  both  sure  ana  steadfast 
Keb.  vh  19.— For  we  are  saved  by  hope.  Rom.  viii.  24. 

HOPE. 

On  Truth’s  substantial  rock,  Hope  takes  her  seat, 

While  waves  tumultuous  dash  against  her  feet ; 

The  sky  with  blackness  now  becomes  o’erspread ; 

The  tempest  threatens  her  devoted  head : 

Louder,  and  louder  still,  the  thunders  sound  ; 

The  lightning  flings  its  fearful  glare  around ; 

Creation  trembles ; but  fast  anchored  there 
Hope  sits  unshaken,  never  in  despair  ; 

With  eyes  turned  upward,  whence  her  help  descends, 

She  waits  expecting,  till  the  tempest  ends. 

Hope  is  represented  in  the  picture  above  as  being 
seated  upon  a rock.  Worldly  hope  has  always 
some  supposed  foundation  on  which  it  relies.  But 
Christian  hope  has  for  a foundation  the  rock  of  truth, 
God’s  most  holy  word.  In  the  midst  of  gathering 
storms  she  is  depicted  looking  upward ; this  ex- 
presses her  confidence  in  God.  She  leans  upon  an 
anchor  ; this  denotes  steadfastness  and  trust.  Hope 
was  compared  to  an  anchor,  by  ancient  writers. 


RELIGIOUS  EMBLEMS 


89 


Thus  Socrates  expresses  himself : “ To  ground  hop© 
on  a false  supposition,  is  like  trusting  to  a weak 
anchor  ” 

The  hope  of  heaven  is  represented  by  the  Apos- 
tle Paul,  as  the  anchor  of  the  soul.  We  see  the 
propriety  of  this  figure  when  we  consider  that  the 
world  is  like  a tempestuous  sea,  full  of  dangers. 
The  course  of  the  child  of  God,  the  voyage  ; heaven, 
the  port,  or  harbor,  which  he  expects  and  desires  to 
gain.  Sometimes,  when  a ship  rides  at  anchor, 
dreadful  storms  arise,  the  wind  blows  with  fury, 
the  tempest  howls,  and  waves  roar  and  beat  against 
the  vessel.  But  if  the  ship  be  what  is  termed  sea- 
worthy, that  is,  firm,  strongly  put  together  ; if,  at  the 
same  time,  the  cable  be  strong,  and  the  anchor  bites, 
or  strikes  its  fluke  deep  into  good  holding  ground ; 
all  will  be  well.  The  storm  may  rage,  rocks  and 
quicksands  may  lie  to  leeward,  threatening  destruc- 
tion, yet  will  she  be  secure.  It  is  true,  she  will 
have  to  send  down  her  topmasts  and  yards,  and  keep 
anchor-watch,  yet  will  she  ride  out  the  gale. 

By  this  we  may  see  the  proper  use  of  hope  to  the 
Christian,  which  is,  to  keep  the  soul  calm  and  se- 
cure in  the  day  of  adversity.  Hope  does  not  re- 
move trouble  ; it  sustains  the  soul  in  the  time  of 
trouble.  The  anchor  does  not  dispel  the  storm ; it 
does  not  quiet  the  roaring  waves,  arrest  the  rolling 
thunder,  nor  bid  the  winds  be  still : but  it  enables 
the  vessel  to  ride  out  the  fury  of  the  gale  ; it  keeps 
her  from  being  driven  on  the  rocks  of  death.  The 
most  pious  Christian  does  not  find  himself  exempt 
from  the  cares  and  calamities  of  this  life,  or  free 
from  the  conflicts  and  difficulties  of  the  Christian 
life.  He  often  finds  himself  “ toss’d  upon  life’s  ra- 
ging billows,”  but  under  these  circumstances  the  hope 
of  heaven,  as  the  anchor  of  the  soul,  keeps  him 


90 


RELIGIOUS  EMBLEMS. 


steady.  “ Which  hope  we  have,”  says  the  apostle, 
“ as  an  anchor  to  the  soul,  both  sure  and  steadfast.” 
This  hope  preserves  him  from  being  dashed  to  pieces 
against  the  rocks  of  temptation,  destruction,  and  de- 
spair ; it  at  the  same  time  imparts  a delightful  sense 
of  security  in  the  day  of  trial,  a blessed  sense  of 
peace  amid  a sea  of  troubles.  It  inspires  fortitude 
and  boldness  in  the  cause  of  God.  “ Hope  maketh 
not  ashamed,  because  the  love  of  God  is  shed  abroad 
in  the  heart  by  the  Holy  Ghost,  which  is  given  unto 
us.” 

Among  the  Arabians,  the  watermelon  is  known 
by  the  name  of  “ batech ,”  which  in  the  Hebrew  lan- 
guage signifies  hope . The  melon,  by  its  tendrils, 
clings  to  whatever  it  can  lay  hold  of.  Just  so,  hope  : 
the  Christian’s  hope  clings  to  God,  his  promises,  his 
faithfulness,  his  love.  “ The  watermelon  is  culti- 
vated on  the  banks  of  the  river  Nile,”  says  a travel- 
ler. “ It  serves  the  Egyptians  for  meat,  drink,  and 
medicine.  It  is  eaten  in  abundance  by  even  the 
richer  sort  of  people,  but  the  poor  scarcely  eat  any 
thing  but  these.”  This  affords  a good  illustration. 
What,  indeed,  would  life  be  without  hope ! 

“ Man  never  is,  but  always  to  be  blest.” 

Take  away  hope,  and  you  take  away  the  enjoyment  of 
prosperity  ; deprive  man  of  hope,  and  you  take  away  the  only 
support  and  solace  of  adversity.  The  most  happy,  the  most 
prosperous,  without  hope  would  soon  become  the  most  wretch- 
ed. The  poor  and  afflicted,  without  it,  would  sink  at  once  into 
the  gulf  of  despair.  To  deprive  man  of  hope,  is  to  rob  him  of 
his  dearest  treasure.  Extinguish  hope,  and  you  extinguish 
life,  for  who  could  live  without  hope  ? It  is  the  last  lingering 
light  of  the  human  breast.  “ It  shines  when  every  other  is  put 
out.  Quench  it,  and  the  gloom  of  affliction  becomes  the  very 
blackness  of  darkness — cheerless  and  impenetrable.” 


RELIGIOUS  EMBLEMS 


91 


Bear  ye  one  another's  burdens , and  so  fulfil  the  law  of  Christ.  Gal.  vi.  2 


BROTHERLY  KINDNESS. 

Lo  ! the  poor  pilgrim  bends  beneath  his  load, 

And  travels  wearily  his  length’ning  road  ; 

Contempt’s  vast  weight,  back’d  by  afflictions  sore, 
Incline  him  now  to  give  his  journey  o’er  ; 

With  groaning  sick,  with  labor  faint,  he  stops, 

And  on  the  pathway  tottering,  almost  drops : 

But  ere  he  prostrate  falls,  relief  is  near, 

Two  brethren  of  the  Christian  band  appear ; 

Their  cheerful  aid  they  speedily  impart, 

To  ease  his  burden,  and  relieve  his  heart ; 

His  willing  shoulder  each  one  runs  to  lend, 

And  on  he  travels  to  his  journey’s  end. 

Look  at  the  poor  pilgrim.  Awhile  ago  he  was 
bending  beneath  his  burden,  unaided,  unpitied,  and 
alone.  Almost  pressed  to  the  earth,  he  would  fain 
have  given  his  journey  over.  His  heart  was  sick 
within  him  ; his  bones  were  wearied  ; he  thought  he 
would  lay  him  down  and  die.  But  before  he  sunk 


92 


RELIGIOUS  EMBLEMS. 


under  the  pressure,  he  saw  two  friends  coming  to- 
wards him.  He  endeavors  now  to  hold  out  a little 
longer.  Presently  they  arrive,  and  give  him  a friendly 
salutation.  They  do  not,  like  the  Levite , pass  by  on 
the  other  side ; at  once  they  hasten  to  his  relief ; 
each  one  puts  his  shoulder  to  the  burden.  Now  it  is 
lighter ; the  poor  man  draws  breath ; they  encour- 
age him  with  kind  words,  but  still  more  with  their 
efficient  help.  Nor  do  they  leave  him  until  he  ar- 
rives at  the  end  of  his  journey. 

This  is  a good  emblem  of  Brotherly  Kindness. 
The  burdened  pilgrim  represents  the  Christian  trav- 
elling on  in  the  way  of  duty,  bearing  affliction  and 
contempt.  Afflictions  such  as  are  common  to  men 
press  heavily  upon  him ; contempt  and  tribulation, 
peculiar  to  those  who  will  live  godly  in  Christ  Jesus, 
almost  overwhelm  him.  His  soul  is  among  lions;  he 
is  ready  to  sink  beneath  his  burden.  His  head  is 
sick,  his  heart  is  faint.  He  says,  “ I shall  one  day 
fall  by  my  enemies  ; I may  as  well  give  up  first  as 
last.”  Just  now  some  Christian  brethren — signified 
by  the  pilgrim’s  two  friends  above — hearing  of  his 
circumstances,  call  upon  him,  find  out  his  trouble, 
and  immediately  propose  to  help  him.  They  fur- 
nish him  with  pecuniary  aid,  assist  him  with  their 
prayers  and  counsel,  and  being  disciples  of  Jesus, 
they  resolve  to  bear  a part  of  the  reproach  of  Christ. 
They  unite  with  their  afflicted  brother  in  stemming 
the  torrent  of  wickedness  that  runs  down  the  streets, 
and  in  advancing  the  kingdom  of  God  on  the  earth. 
All  this  sympathy  and  aid  makes  a new  man  of  him  ; 
he  again  lifts  up  his  head,  and  goes  on  his  way  re- 
joicing. 

The  blessed  Redeemer  established  his  cross  on 
the  earth  as  the  rallying  point  for  all  hearts  ; that  be- 
ing softened  there  by  divine  love,  they  might  be  uni- 


RELIGIOUS  EMBLEMS. 


93 


ted  to  God  ; and  that  being  divested  there  of  all  self- 
ishness, they  might  be  united  to  each  other  in  the 
bonds  of  a holy,  loving  brotherhood.  “ A new  com- 
mandment,” said  the  Saviour,  “ give  I unto  you,  that 
ye  love  one  another.”  Hence  the  words  of  the  apos- 
tle, “ Bear  ye  one  another's  burdens , and  so  fulfil  the 
law  of  Christ 

Even  under  the  Jewish  dispensation  it  was  or- 
dained that  “ if  thou  see  the  ass  of  him  that  hateth 
thee  lying  under  his  burden,  thou  shalt  surely  help 
him.”  How  much  better  is  a man  than  a beast ! and 
compared  with  the  Jew’s,  how  much  more  powerful 
is  the  weight  of  the  Christian’s  obligation ! 

Blest  be  the  tie  that  binds 
Our  hearts  in  Christian  love, 

The  fellowship  of  kindred  minds 
Is  like  to  that  above. 

We  share  our  mutual  woes; 

Our  mutual  burdens  bear  ; 

And  often  for  each  other  flows 
The  sympathizing  tear. 

Before  our  Father’s  throne 
We  pour  our  ardent  prayers  ; 

Our  fears,  our  hopes,  our  aims  are  one, 

Our  comforts  and  our  cares. 


Fawcett . 


94 


RELIGIOUS  EMBLEMS, 


Without  shedding  of  blood  there  is  no  remission.  Rom.  ix.  22. JVi 

kav&  redemption  through  his  blood,  even  the  forgiveness  of  sin.  Col.  i.  14. 

DIVINE  LOVE  AND  JUSTICE. 

Behold  where  Justice,  with  her  sword  raised  high, 

In  words  that  echo  through  the  trembling  sky, 
Demands,  in  virtue  of  the  Law’s  just  right, 

That  man  should  perish  in  eternal  night. 

Pale,  trembling,  fearful,  see  the  culprit  stand, 

Nor  dares  to  hope  deliverance  at  hand. 

On  wings  of  grace,  and  heavenly  motion  fleet, 

Love  hastens,  prostrate  at  the  claimant’s  feet. 

“ Me  ! me  behold  !”  she  cries,  “ on  me  be  pour’d 
H The  wrathful  vial  that  for  him  is  stored. 

“ Here,  in  this  heart,  plunge  deep  th’  avenging  blade, 

“ My  life  for  his ! so  Justice  shall  be  paid.” 

’Tis  done ! the  sword  is  bathed  in  spotless  blood, 

And  man,  released,  returns  to  life — and  God. 

In  this  picture  Justice  is  seen  standing  with  her 
sword  raised  high,  ready  to  fall  upon  the  guilty  one. 
In  her  left  hand  she  holds  the  scales  of  equity ; at 
her  side  the  two  tables  of  law  appear,  at  the  foot  of 
which  lies  the  Holy  Bible.  In  the  front  of  Justice, 


RELIGIOUS  EMBLEMS. 


95 


one  is  seen  in  the  attitude  of  a culprit ; he  hangs  his 
head  down  in  acknowledgment  of  his  guilt.  Between 
the  offender  and  Justice,  behold  one  of  celestial 
mien,  in  a kneeling  posture,  with  wings  outspread ; 
her  countenance  beams  with  compassion  ; address- 
ing Justice,  she  points  to  her  uncovered  bosom,  and 
asks  that  the  sword  may  be  plunged  therein,  and 
that  the  guilty  one  may  go  free.  This  is  Divine  Love. 

This  is  an  emblem  of  human  redemption.  A book 
of  laws  is  given  to  man,  which  is  holy,  just,  and 
good,  the  substance  of  which  is  contained  in  the 
decalogue,  or  ten  commandments.  These  laws, 
whether  engraved  on  tables  of  stone,  or  written  on 
rolls  of  parchment,  or  printed  in  books,  or  impressed 
on  the  human  heart,  have  been  violated  by  all  man- 
kind, for  “ all  have  sinned,”  and  consequently  have 
come  short  of  the  divine  approbation.  The  penalty 
is  “death.”  “The  soul  that  sinneth,  it  shall  die.” 
Thus  the  matter  stands  when  the  sinner  is  brought 
before  the  tribunal  of  Justice. 

Justice  never  forgives,  nor  makes  any  allowance 
for  circumstances  or  human  infirmity.  The  plea  put 
in  by  Lord  Nelson  when  dying,  that  “he  had  not 
been  a very  great  sinner,”  will  be  utterly  unavailing. 
The  reply  of  Justice  is,  “ He  that  offends  in  one 
point,  is  guilty  of  all.” 

But  ere  the  sword  of  Justice  is  bathed  in  the  blood 
of  the  guilty,  Divine  Love,  in  the  person  of  Jesus 
Christ,  interposed,  “ and  poured  out  his  soul  unto 
death,  and  made  intercession  for  the  transgressors.” 
On  the  hill  of  Calvary  this  wonderful  scene  took 
place.  There  Divine  Love  received  the  sword  of 
Justice — there  the  heart  of  the  Son  of  God  bled  for 
guilty  man — there  he  “who  knew  no  sin,  became  a 
sin-otfering  for  us.”  Mercy  and  Truth  now  meet 
together,  Justice  and  Peace  kiss  each  other. 


96 


RELIGIOUS  EMBLEMS* 


“ Greater  love  than  this  hath  no  man,  that  a man 
lay  down  his  life  for  his  friends  ; but  God  commend- 
eth  his  love  toward  us,  in  that  while  we  were  yet 
sinners,  Christ  died  for  us.”  Shout,  heaven  and  earth, 
this  sum  of  God  to  man,  that  God  can  now  be  just, 
and  the  justifier  of  him  who  believes  in  Jesus. 

“ Infinite  grace  ! Almighty  charms  ! 

Stand  in  amaze,  ye  rolling  skies ! 

Jesus  the  God  extends  his  arms, 

Hangs  on  a cross  of  love,  and  dies  ! 

“ Did  pity  ever  stoop  so  low, 

Dress’d  in  divinity  and  blood  \ 

Was  ever  rebel  courted  so, 

In  groans  of  an  expiring  God  ] 

“ Again  he  lives,  and  spreads  his  hands — 
Hands  that  were  nail’d  with  torturing  smart, 

By  these  dear  wounds ! he  looks  and  stands, 
And  prays  to  clasp  me  to  his  heart.” 


Five  bleeding  wounds  he  bears, 
Received  on  Calvary ; 

They  pour  effectual  prayers, 

They  strongly  speak  for  me ; 

Forgive  him,  O forgive,  they  cry. 

Nor  let  that  ransom’d  sinner  die. 

He  ever  lives  above, 

For  me  to  intercede  ; 

His  all-redeeming  love, 

His  precious  blood  to  plead. 

His  blood  atoned  for  all  our  race, 

And  sprinkles  now  the  throne  of  grace. 


RELIGIOUS  EMBLEMS 


97 


And  all  things  are  of  God,  who  hath  reconciled  us  to  himself  by  Jesus 

Christ God  was  in  Christ , reconciling  the  world  unto  himself  

Be  ye  reconciled  to  God.  2 Cor.  v.  18,  19,  20. 

RECONCILIATION. 

Between  the  bleeding  victim,  cut  in  twain, 

Two,  once  at  variance,  meet,  at  one  again ; 

Gladly  the  hand  of  fellowship  impart, 

And  pledge  the  honor  of  a faithful  heart, 

And  by  the  God  of  life  and  death  agree 
The  past  to  bury  in  oblivion’s  sea  ; 

They  vow  each  other’s  interest  to  befriend, 

And  when  in  need,  to  succor  and  defend. 

And  as  the  parted  victim  lies  in  death, 

So  they  adjudge  who  breaks  his  solemn  oath. 

This  engraving  represents  two  men  standing  be- 
tween the  two  parts  of  a divided  calf.  They  have 
been  for  a long  time  enemies  to  each  other.  Now 
they  earnestly  desire  to  become  friends  again  ; they 
wish  to  bury  all  past  differences  in  the  ocean  of  for- 
getfulness, and  to  enter  into  an  agreement  mutually 
to  assist  and  defend  each  other  in  time  to  come. 

7 


98 


RELIGIOUS  EMBLEMS. 


To  accomplish  this  object,  they  have  met  together. 
As  a proof  of  their  sincerity,  they  offer  a sacrifice 
to  the  object  of  their  religious  adoration.  The  blood 
of  the  victim  is  poured  out,  the  animal  is  divided  in- 
to two  equal  parts.  The  parts  are  placed  opposite 
to  each  other,  space  enough  being  left  for  the  parties 
to  enter  between.  When  this  is  done,  they  meet  in 
the  middle  of  the  divided  beast,  where  the  contract 
is  read  or  repeated,  and  by  a solemn  oath  sanctioned 
and  confirmed.  This  was  an  ancient  and  almost 
universal  mode  of  making  contracts.  It  is  referred 
to  by  Jeremiah  the  prophet : “ And  I will  deliver  up 
the  men  that  have  transgressed  my  covenant,  which 
have  not  performed  the  words  of  the  covenant  which 
they  had  made  before  me,  when  they  cut  the  calf  in 
twain,  and  passed  through  the  parts  thereof.” 

The  above  is  a significant  emblem  of  that  recon- 
ciliation -which  is  proclaimed  by  the  everlasting 
gospel.  The  holy  God  and  sinful  man  constitute  the 
parties.  Man  had,  by  his  sins,  separated  himself 
from  God,  and  had,  in  fact,  become  an  “ enemy.” 
God,  the  offended  party,  proclaims  a truce,  and  pro- 
poses a reconciliation.  The  place  of  meeting  was 
Mount  Calvary.  There  Mercy  and  Truth  met  to- 
gether, Justice  and  Peace  embraced  each  other  ; the 
victim,  the  Lord  Jesus  Christ.  Without  shedding  of 
blood  there  is  no  forgiveness,  and  without  forgive- 
ness there  is  no  reconciliation;  but  “ God  was  in 
CAn^,  reconciling  the  world  to  himself,”  and  “ Christ 
is  our  peace,  who  hath  made  both  one”  The  terms 
of  the  covenant  are,  “ He  that  believeth  shall  be 
saved,  and  he  that  believeth  not  shall  be  damned.” 
On  this  ground,  i.  e.,  “ in  Christ ,”  God  has  sworn 
to  receive  to  friendship  all  who  come  to  him.  Here 
he  opens  his  heart  of  love — here  he  bestows  more 
than  kingly  dignities — here  the  kingdom  of  grace  is 


RELIGIOUS  EMBLEMS. 


99 


exhibited,  and  the  splendors  of  the  kingdom  of  glory 
shadowed  forth.  But  for  those  44  who  count  the  blood 
of  the  covenant  an  unholy  thing,  there  remaineth  no 
more  sacrifice  for  sin,  but  a certain  fearful  looking 
for  of  fiery  indignation,  which  shall  devour  the  ad- 
versaries.” 

The  reconciliation  of  a soul  to  God  is  perhaps  the 
greatest  event  that  can  come  to  pass  on  the  earth. 
It  affects  three  worlds : heaven,  earth,  and  hell. 
When  this  takes  place,  angels,  in  their  flights  of  mer- 
cy, passing  over  fields  of  renown,  where  empires  are 
won  and  lost,  stoop  upon  the  wing,  and  stringing 
their  harps  to  a loftier  melody,  they  sing  the  anthem 
of  all-redeeming  love, 44  Glory  to  God  in  the  highest, 
on  earth  peace,  and  good-will  toward  man.” 

God,  the  offended  God  Most  High, 

Ambassadors  to  rebels  sends  ; 

His  messengers  his  place  supply, 

And  Jesus  begs  us  to  be  friends 

Us  in  the  stead  of  Christ  they  pray, 

Us  in  the  stead  of  God  entreat, 

To  cast  our  arms,  our  sins,  away, 

And  find  forgiveness  at  his  feet. 

Our  God  in  Christ ! thine  embassy, 

And  proffer’d  mercy  we  embrace, 

And  gladly  reconciled  to  thee, 

Thy  condescending  mercy  praise. 

Wesley 


too 


RELIGIOUS  EMBLEMS. 


That  toe  might  receive  the  adoption  of  sons . and  if  a son,  then 

heir  of  Ood.  Gal.  iv.  5,  7. 

ADOPTION. 

See  here  the  king,  in  regal  splendor  clad, 

Comes  forth  to  meet  the  ragged,  friendless  lad ; 
Attended  by  his  sons,  a princely  race, 

He  comes  to  manifest  his  royal  grace : 

In  one  hand,  see  ! he  bears  a crown  of  light, 

And  with  the  other  takes  the  hapless  wight, 

And  up  the  steps  he  leads  him,  pale  with  dread, 

And  sets  the  diadem  upon  his  head. 

His  rags  removed,  with  regal  robes  he’s  dress’d, 

And  o’er  his  shoulders  thrown  the  purple  vest. 

The  royal  youths  look  on  with  mute  surprise, 

While  pleasure  dances  in  their  generous  eyes. 

The  imperial  gates  on  golden  hinges  swing, 

And  crowds  advance,  and  hail  the  new-made  king. 

A monarch  is  here  seen  standing  arrayed  in  his 
robes  of  state,  and  crown  of  glittering  gems.  He  has 
left  his  guests  within  the  palace  ; he  has  come  forth ; 


RELIGIOUS  EMBLEMS. 


101 


he  holds  in  his  hand  a crown  of  purest  gold.  On 
the  steps  he  meets  a poor,  ragged  boy ; he  intends 
to  make  him  an  object  of  his  especial  favor.  He 
takes  him  kindly  by  the  hand,  and  leads  him  up  the 
steps.  The  poor  boy  trembles  ; he  is  greatly  afraid. 
The  king  places  the  crown  upon  his  brow  ; he  com- 
mands that  royal  robes  be  brought  forthwith,  to 
clothe  him  withal.  Moreover,  he  orders  that  procla- 
mation be  made,  announcing  that  he  is  received 
among  the  princes  of  the  realm. 

Some  of  the  king’s  sons  are  seen  standing  behind. 
They  look  on  with  wonder,  but  not  with  jealousy. 
They  appear  delighted  at  what  they  see  ; they  em- 
brace him  as  a brother.  The  news  reaches  the  in- 
side of  the  palace  ; the  inmates  hasten  out  to  con- 
gratulate the  new-made  king.  He  returns  with  them 
and  takes  his  seat  at  the  banquet,  amid  strains  of 
music  and  the  voice  of  song. 

This  is  an  emblem  of  Adoption.  The  king  repre- 
sents the  Almighty  Father,  King  of  heaven  and 
earth.  The  king’s  sons  signify  the  angels,  who  have 
never  sinned.  The  boy  in  rags  represents  the  sin- 
ner, man.  The  sinner,  “ wretched,  and  miserable, 
and  poor,  and  blind,  and  naked,”  is  driven  by  the 
storms  of  guilt  and  anguish  that  beat  upon  him,  to 
seek  a place  of  refuge.  “Whither  shall  I flee  ?”  he 
asks,  in  the  agony  of  his  soul.  He  resolves,  “ I wdli 
arise  and  go  to  my  Father.”  Thus,  in  all  his  mis- 
ery, he  presents  himself  before  the  King,  Jehovah. 

Whereas  the  king  is  seen  coming  forth  from  his 
palace,  and  taking  the  poor  boy  by  the  hand  ; this  is 
to  show  how  willingly  God  receives  the  poor  peni- 
tent who  comes  to  him  in  the  name  of  the  Mediator. 
When  he  was  yet  a great  way  off,  he  saw  him,  and 
had  compassion  on  him.  He  takes  him  by  the  hand, 
saying,  “ Him  that  cometh  unto  me,  I will  in  no  wise 


102 


RELIGIOUS  EMBLEMS. 


cast  out.”  He  places  a crown  on  his  head,  that  is, 
he  adopts  him  as  his  own  son ; he  makes  him  an 
heir  of  his  eternal  glory. 

Now  he  has  a childlike  confidence  in  God  as  his 
Father ; God  having  sent  forth  the  spirit  of  his  Son 
into  his  heart,  crying,  Abba,  Father.  He  takes  his 
place  among  the  children  of  God,  lost  in  wonder, 
love,  and  praise.  “ Behold  what  manner  of  love  the 
Father  hath  bestowed  on  us,  that  we  should  be  called 
the  sons  of  God.” 

The  angels,  those  elder  sons  of  the  Almighty, 
gladly  welcome  the  adopted  to  their  number ; they 
receive  him  as  one  that  was  lost,  and  is  found,  that 
was  dead,  and  is  alive  again ; and  henceforth  min- 
ister to  him  as  an  heir  of  salvation. 

Not  all  the  nobles  of  the  earth, 

Who  boast  the  honors  of  their  birth, 

Such  real  dignity  can  claim, 

As  those  that  bear  the  Christian  name. 

To  them  the  privilege  is  given 
To  be  the  sons  and  heirs  of  heaven ; 

Sons  of  the  God  who  reigns  on  high, 

And  heirs  of  joy  beyond  the  sky. 

On  them,  a happy,  chosen  race, 

Their  Father  pours  his  richest  grace ; 

To  them  his  counsels  he  imparts, 

And  stamps  his  image  on  their  hearts. 

Dr . £.  Stennett 


RELIGIOUS  EMBLEMS 


103 


Wor  they  loved  the  praise  of  men , more  than  the  praise  of  God . John  xii.  4X 

SPIRITUAL  PRIDE. 


See  where  the  Pharisee  inflated  stands, 

And  sounds  his  praise  abroad  to  distant  lands 
Himself  his  trumpeter,  he  blows,  not  faint, 

That  all  may  hear,  and  own  him  for  a saint ; 

His  lengthen’d  notes  in  sonorous  accents  say, 

“ I do— I think— I give— I fast— I pray !” 

No  bankrupt  he,  for  lo  ! to  feed  his  pride, 

See  bale  on  bale,  close  pack’d,  stand  by  his  side. 

The  beggar  comes,  worn  down  with  grief,  and  old ; 

He’s  soon  discharged,  for  Pride  has  little  gold. 

He  doles  his  pittance  into  misery’s  hat, 

And  loud  applause  he  asks,  in  full  for  that. 

The  gaudy  peacock,  strutting  in  the  rear, 

Is  but  a figure  of  this  trumpeter  ; 

It  struts,  and  swells,  and  spreads  its  plumes  abroad : 

So  he,  absorb’d  in  self,  forgets  his  God. 

This  engraving  represents  a man  who  appears  to 
be  on  very  respectable  terms  with  himself.  He  is 
sounding  a trumpet  before  him ; he  is  very  anxious 


104 


RELIGIOUS  EMBLEMS. 


that  everybody  should  know  when  he  performs  what 
he  conceives  to  be  a good  action.  A poor  man  is 
asking  charity ; he  never  refuses  a trifle,  provided 
he  has  his  trumpet  with  him.  Up  it  goes,  and  with 
a long  blast,  he  calls  the  distant  passengers  to  be- 
hold him.  At  the  side  of  the  trumpeter  are  seen  sev- 
eral bales  of  goods  ; these  are  his  stock  in  trade. 
Behind,  is  seen  the  peacock,  strutting,  swelling,  and 
displaying  her  brilliant  train.  A proper  emblem  of 
this  proud  trumpeter. 

The  above  cut  is  an  emblem  of  Spiritual  Pride. 
The  trumpeter,  giving  a little  small-change  to  the 
beggar,  and  apprizing  everybody  of  the  fact,  denotes 
one  who  loves  to  make  a parade  of  his  religious  per- 
formances. Does  he  give  to  benevolent  objects  ? It 
is  that  he  may  receive  the  praise  of  men.  Does  he 
fast,  or  pray,  or  worship  ? It  is  that  he  “ may  be 
seen  of  men.”  On  the  house-top,  through  the  news- 
papers, and  other  sources  of  circulation,  he  proclaims 
his  good  deeds.  He  conjugates  all  his  verbs  in  the 
flrst  person  only : “ I visited,”  “ I preached,”  “ I 
prayed,”  “ I gave,”  etc.  Thus  the  praise  of  worms 
becomes  necessary  to  his  existence ; on  this  food 
he  grows  fat.  Deprive  him  of  it,  and  he  will  pine 
away,  and  die  of  atrophy.  He  sacrifices  to  his  own 
net ; he  burns  incense  to  his  own  drag.  Self  is  the 
god  he  adores.  The  “ bales  of  goods”  denote  that 
he  is  well  stocked  with  self-righteousness.  In  his  own 
opinion,  he  is  “ rich  and  increased  in  goods,  and  has 
need  of  nothing.”  The  peacock,  after  all,  has  just 
as  much  religion  as  he  has. 

The  hypocritical  Pharisees  of  the  Saviour’s  time 
were  men  of  this  stamp.  They  sounded  a trumpet 
before  them  under  pretence  of  calling  the  poor  to- 
gether ; but  in  reality  it  was  to  say,  “ Look  at  me.” 
They  had  “ their  reward.”  In  the  East,  the  practice 


RELIGIOUS  EMBLEMS. 


105 


varies.  It  is  said  that  the  dervishes,  a kind  of  reli- 
gious beggars,  carry  with  them  a horn,  which,  when 
receiving  alms,  they  blow  in  honor  of  the  giver. 

All  pride  is  pretty  much  alike  in  its  nature  and 
effects.  It*  is  produced  in  some  persons  by  noble 
birth,  and  great  natural  abilities.  In  others, by  wealth 
and  learning.  In  others  again,  by  certain  ecclesias- 
tical endowments,  such  as  an  office  in  the  church, 
the  gift  of  praying,  or  of  preaching,  etc.  These 
things  are  all  alike  good  in  themselves,  but  the  hearts 
of  the  possessors  being  unsanctified,  the  gifts  are 
abused,  and  the  Giver  neglected. 

He  who  possesses  true  religion  will  be  truly  hum- 
ble. Humility  is  the  only  proper  antidote  for  pride. 
When  humility  enters,  pride  departs,  as  flies  the 
darkness  from  the  sun.  To  slay  pride,  and  teach 
man  humility  by  example,  the  blessed  Saviour  took 
upon  him  the  form  of  a servant.  He  made  himself 
of  no  reputation ; he  humbled  himself  unto  death, 
yea,  even  unto  the  death  of  the  cross.  O wonderful 
humility  ! O boundless  grace  ! 

Pride  renders  its  possessor  truly  miserable  in  this 
life.  The  Father  of  spirits  alone  can  fill  an  immor- 
tal spirit.  The  man  of  pride  rejects  the  blessed 
God,  and  depends  for  happiness  on  the  applause  of 
man.  This  is  uncertain,  unsatisfying,  and  transi- 
tory. Witness  the  case  of  Haman,  who,  notwith- 
standing “ the  glory  of  his  riches,”  “ the  multitude 
of  his  children,”  and  his  princely  preferments,  was 
truly  wretched.  “ All  this  availed  him  nothing,”  so 
long  as  his  voracious  pride  went  without  its  accus- 
tomed fee — so  long  as  one  man  refused  to  bring  his 
tribute  of  homage.  But  pride  will  render  its  posses- 
sor miserable  to  all  eternity.  “ How  can  ye  be  saved 
who  seek  honor  one  of  another,  and  not  the  honor 
that  cometh  from  God  only  ?” 


106 


RELIGIOUS  EMBLEMS 


Beware  of  false  prophets,  which  come  to  you  in  sheep's  clothing  ; but  *'*» 
wardly  they  are  ravening  wolves.  Matt.  vii.  15. 

HYPOCRISY. 

See  in  the  distance,  there,  those  harmless  sheep  ; 

Nor  watch  or  ward  at  any  time  they  keep ; 

"Well  pleased,  along  the  pastures  green  they  tread, 

And  unsuspecting  crop  the  flowery  mead  : 

The  shepherd  slumbers  in  the  noontide’s  shade, 

His  flock  forsaken,  and  his  trust  betray’d. 

The  wolf  draws  near,  in  sheepskin  shrewdly  dress’d, 
He  bleats  aloud,  and  mixes  with  the  rest ; 

They  prick  their  ears,  and  look  with  some  surprise, 

But  can’t  detect  him  in  his  deep  disguise. 

He  marks  his  time ; when  they  are  all  asleep, 

He  slays  the  lambs,  and  tears  the  silly  sheep. 

Thus  all  false  teachers  are  on  ruin  bent, 

And  by  Apollyon  on  their  mission  sent ; 

Without , the  clothing  of  Christ’s  flock  they  wear, 
Within , the  heart  of  ravening  wolves  they  bear. 

The  engraving  shows  a wolf  in  disguise,  and  a 
flock  of  sheep  in  the  background.  The  shepherd  is 
absent  from  his  charge  ; the  sheep  wander  on,  with- 
out any  to  control  their  movements.  The  green 


RELIGIOUS  EMBLEMS. 


107 

pastures  and  verdant  meadows  afford  them  plenty  of 
employment.  Innocent  themselves,  they  suspect  no 
danger.  But  the  wolf  comes  ; he  comes,  too,  in  deep 
disguise,  not  in  his  true  character ; not  as  a wolf, 
but  as  a sheep.  The  flocks  are  deceived ; he  min- 
gles with  them  ; he  marks  his  time.  First  one  strag- 
gler, and  now  another,  fall  victims  to  his  tooth  of 
blood.  At  length,  in  an  unguarded  moment,  he  kills 
all  the  lambs,  and  tears  and  worries  the  entire  flock. 
But  think  not  that  the  ravening  wolf  escapes  without 
punishment.  No  ; the  owner  of  the  flock  sees  what 
has  been  done  ; he  discovers  the  enemy,  and  kills 
him.  He  leaves  his  carcass  on  the  ground,  a warning 
to  all  wolves  in  sheep’s  clothing. 

In  comparing  small  things  with  great,  the  Saviour 
compared  the  false  prophets,  or  teachers,  to  a wolf 
in  sheep’s  clothing.  “ Beware,”  said  he,  “ of  false 
prophets,  who  come  to  you  in  sheep’s  clothing ; but 
inwardly  they  are  ravening  wolves.”  Hypocrisy 
consists  in  acting  a part  or  character  not  our  own. 
There  are  hypocrites  in  all  professions,  and  a great 
deal  of  hypocrisy  in  the  world.  Men  of  low  degree 
are  vanity,  and  men  of  high  degree  are  a lie.  Both 
of  them  together,  laid  in  the  balance  of  sincerity, 
would  be  found  wanting. 

Of  all  hypocrites,  the  false  teacher  of  religion  is 
the  most  dangerous.  He  it  is  that  scatters  firebrands, 
arrows,  and  death.  True  Christians  are  honest  them- 
selves in  their  professions  of  piety,  and  unsuspect- 
ing of  others  ; they  do  not  mistrust.  This  exposes 
them  to  the  schemes  of  hypocrites.  Sometimes,  also, 
the  true  teacher  is  absent  from  his  charge.  Of  this 
circumstance  the  false  teacher  will  avail  himself. 
Satan  is  never  asleep  or  absent.  It  is  his  business 
to  sow  tares  ; he  selects  his  time,  “ when  men  sleep 
he  selects  his  agents,  his  own  children ; he  assists 


108 


RELIGIOUS  EMBLEMS. 


them  in  disguising  themselves,  and  sends  them  forth 
to  their  hellish  work. 

Armed  with  the  whole  armor  of  Satan,  the  false 
teacher  approaches  the  children  of  God.  He  begins 
by  cant ; he  talks  gospel  truth  sometimes  ; he  insin- 
uates, wheedles,  and  flatters,  until  he  has  gained 
confidence  ; then  he  addresses  himself  to  his  task  in 
good  earnest.  Young  converts  are  beguiled  from 
the  simplicity  of  the  gospel ; the  weak  in  the  faith 
are  perplexed  and  turned  out  of  the  way ; the  rest 
have  their  confidence  weakened,  their  peace  de- 
stroyed, and  their  souls  put  in  danger.  His  object 
is  to  scatter,  tear,  and  kill,  and  secure  the  fleece  for 
a prey.  Some  are  satisfied  with  the  fleece,  and  suf- 
fer the  sheep  to  live  ; but  this  son  of  Satan  comes 
also  to  tear  and  destroy.  Wolves  are  now  abroad  in 
sheep’s  clothing.  Let  the  flock  of  Christ  beware. 
Let  the  false  teachers  also  beware,  because  the 
Chief  Shepherd  will  appear,  and  cut  them  in  sunder, 
and  appoint  them  their  portion  with  the  hypocrites. 

“ By  their  fruits  ye  shall  know  them.”  Fruits  are 
the  conduct  of  a man ; his  actions  are  the  language 
of  his  heart.  If  the  flock  would  wait  awhile  before 
they  suffer  themselves  to  act,  they  would  know  that 
“ an  evil  tree  cannot  bring  forth  good  fruit.” 

Let  the  following  marks  be  attended  to  in  passing 
judgment : 

1.  The  false  teacher  goes  to  the  fold  of  true  Christians, 
and  labors  not  to  convert  sinners  from  their  evil  ways. 

2.  The  false  teacher  persuades  Christians  to  leave  the 
fold,  instead  of  helping  them  to  grow  in  grace  and  in 
knowledge,  and  rejoicing  in  their  prosperity,  as  did  Bar- 
nabas. 

3.  The  false  teacher  speaks  evil  against  the  true  teach- 
ers of  the  Gospel,  instead  of  regarding  them  as  co-work- 
ers with  the  Lord. 


RELIGIOUS  EMBLEMS. 


109 


For  the  wicked  bend  their  bow}  they  make  ready  their  arrow  upon  the 

string , that  they  may  privily  shoot  at  the  upright  in  heart.  Ps.  xi.  2. 

....  their  tongue  a sharp  sword.  Ps.  Ivii.  4. 

SLANDER  AND  BACKBITING. 

Mark  ! where  the  good  man  unsuspecting  treads, 

No  evil  meditates,  nor  evil  dreads ; 

The  base  assassins  from  their  covert  start, 

And  sheath  the  dagger  in  his  bleeding  heart ; 

Or  shoot  their  arrows,  strung  by  hate,  unslack, 

With  deadly  aim  at  the  defenceless  back. 

So  smites  the  slanderer,  with  poison’d  tongue, 

The  man — his  neighbor — who  has  done  no  wrong  ; 
Thief-like,  he  steals  what  gold  cannot  replace, 

And,  like  a coward,  dares  not  show  his  face : 

A brutish  cur,  that  sneaks  along  the  track, 

Awaits  his  time,  then  springs  upon  the  back. 

Behold  the  good  man ! He  walks  leisurely  along 
towards  his  home  ; very  likely  he  has  been  visiting 
the  house  of  mourning— drying  the  poor  widow’s 
tears,  or  feeding  and  clothing  the  forsaken  orphan. 
He  is  probably  anticipating  much  pleasure  from  the 
recital  of  what  he  has  seen  and  heard,  to  his  beloved 
family.  He  may  be  revolving  in  his  mind  schemes 


110 


RELIGIOUS  EMBLEMS. 


of  future  benevolence,  or  meditating  on  the  good* 
ness  of  his  heavenly  Father ; perhaps  contemplating 
the  vast  concerns  of  the  eternal  state.  He  sees  no 
foe,  he  hears  no  hostile  step  ; he  feels  himself  sud- 
denly wounded,  his  head  swims,  he  reels,  and  falls 
to  the  ground. 

The  base  poltroons  had  carefully  watched  their 
time,  and,  with  the  sharp  dagger  and  empoisoned  ar- 
row, had  cruelly  murdered  the  innocent.  The  deed 
is  done  in  secret ; yet  all  the  heavenly  world  beheld 
it ; and  under  cover  of  darkness  they  escape,  but  not 
forever.  The  earth  refuses  to  cover  the  blood  of  the 
murdered. 

This  emblem  sets  forth  the  sin  of  slander  or  back- 
biting, which  is,  of  all  things  whatsoever,  the  most 
abominable,  and  to  be  detested.  The  slanderer  con- 
tains within  himself  almost  all  the  vices  of  other 
transgressors.  He  is  for  the  most  part  a liar  of  the 
very  worst  class.  Whether  he  forges  the  calumny 
himself,  or  retails  that  of  others,  it  matters  not ; he 
is  still  a liar  in  the  sight  of  God  and  man.  Not  only 
so,  the  slanderer  is  also  a thief- — a robber  of  the  first 
magnitude,  for 

“ — He  who  steals  my  purse,  steals  trash. 

But  he  who  filches  from  me  my  good  name, 

Robs  me  of  that  which  not  enriches  him, 

And  makes  me  poor  indeed.” 

Look  again  at  the  brow  of  the  slanderer,  and  you 
wTill  see  another  title  of  infamy— that  of  coward . He 
dares  not  say  to  the  face  what  he  so  freely  utters 
behind  the  back.  Thus  he  bites  the  back . He  resem- 
bles a snappish  dog  often  seen  in  the  streets,  run- 
ning after  passengers,  and  biting  their  heels.  Fur- 
thermore, the  slanderer  is  in  the  sight  of  God  a 
murderer.  He  must  necessarily  hate  the  person  slan- 


RELIGIOUS  EMBLEMS. 


Ill 


dered  ; but  “ he  who  hateth  his  brother  is  a murder- 
er.” Injury  is  added  to  hatred,  which  renders  the 
case  worse.  Reputation  is  more  precious  than  life. 
Thus  the  man  or  woman  who  makes  or  vends  a slan- 
der, must  be  known  and  read  of  all  men  as  a liar , 
coward , thief  ’ and  murderer. 

The  slanderer’s  tongue  is  a four-edged  sword.  It 
wounds  the  hand  of  him  who  uses  it ; it  wounds  the 
ears  of  those  who  listen  to  it ; it  wounds  the  heart 
of  him  who  is  the  object  of  the  thrust ; it  strikes  at 
the  throne  of  God,  and  breaks  his  law.  Slander  ex- 
cludes the  miserable  perpetrator  from  the  kingdom 
of  heaven.  “ Who  shall  dwell  in  thy  holy  hill,  O 
Lord  ?”  “ He  that  hackhiteth  not  with  his  tongue  99 
Death  and  life  are  in  the  power  of  the  tongue.  A 
wholesome  tongue  is  a tree  of  life  ; a polluted  tongue 
is  a upas  of  death.  It  may  be  warmed  with  a seraph’s 
flame,  or  set  on  fire  of  hell ; a world  of  iniquity,  or 
a universe  of  good ; an  unruly  evil  full  of  deadly 
poison,  or  a well-ordered  system,  transmitting  the 
blessings  of  an  endless  life.  Therewith  bless  we 
God  even  the  Father,  and  therewith  curse  we  men 
made  after  the  image  of  God. 

The  Jewish  Rabbis  tell  the  following  story : “ A 

certain  man  sent  his  servant  to  market  to  buy  some 
good  food.  The  servant  returned,  bringing  with  him 
some  tongues.  Again  he  sent  the  same  servant  to 
buy  some  bad  food.  The  servant  again  brought 
tongues.  The  master  said,  ‘ What  is  the  reason,  that 
when  I sent  you  to  buy  good  and  bad  food,  you 
brought  tongues?’  The  servant  answered,  ‘ From 
the  tongue  both  good  and  evil  come  to  man.  If  it  be 
good,  there  is  nothing  better ; if  it  be  bad,  there  is 
nothing  worse.’  ” 


112 


RELIGIOUS  EMBLEMS 


The  tree  corrupt , and  his  fruit  corrupt  ; for  the  tree  is  known  by  his 

fruit  Matt.  xii.  33. — Every  tree  which  bringeth  not  forth  good  fruit 

is  hewm  down , and  cast  into  the  fire.  Matt.  iii.  10. 

THE  TREE  OF  EVIL. 

Here,  in  dread  silence,  on  the  blighted  heath 
Behold  ! the  Tree  of  Evil,  and  of  Death  ; 

No  heavenly  breeze  throughout  the  region  blows ; 

No  life  of  Love  exists  where’er  it  grows  ; 

No  flowers  of  Hope  around  it  ever  bloom ; 

No  fruit  of  Faith  e’er  yields  its  rich  perfume; 

Fell  Unbelief  strikes  deep  its  deadly  root  ; 

The  branches  bend  with  most  pernicious  fruit ; 

The  Pride  of  Life,  and  Fleshly  Lusts  hang  there, 
Emblems  of  misery,  anguish,  and  despair. 

Two  men  employed  in  different  ways  you  see, 

To  rid  the  groaning  earth  of  this  bad  tree  : 

One,  only  lops  a branch  just  here  and  there, 

That  makes  its  neighbor  more  productive  bear ; 

The  other,  by  experience  taught  to  know, 

Aims  at  the  root  his  well-directed  blow  ; 

Blow  after  blow  through  the  wide  heath  resound, 

And  with  a crash,  it  falls  and  srreds  the  ground. 


RELIGIOUS  EMBLEMS. 


113 


The  Tree  of  Desolation  stands  alone  upon  the 
blasted  heath.  It  sheds  its  baleful  influence  far  and 
wide.  No  dewy  meads,  nor  grassy  plains,  or  verdant 
lawns,  are  seen  around ; no  blushing  fields,  waving 
luxuriantly  the  golden  ear ; no  laughing  flowers  be- 
studding  the  earth  with  their  starry  gems  ; nor  spicy 
groves  breathing  the  odor  of  delight,  can  live  or 
flourish  here.  The  lowing  kine,  the  bleating,  fleecy 
tribe,  the  choral  songsters  of  the  woods,  are  never 
heard  ; here,  in  these  regions,  eternal  silence  reigns. 
This  corrupt  tree  is  altogether  of  a poisonous  qual- 
ity. Its  roots,  bark,  branches,  leaves,  and  fruit,  are 
all  poison. 

Two  men  are  seen  at  work  upon  the  tree  ; their 
object  is  to  deliver  the  country  from  so  great  an  evil. 
The  one  on  the  right  hand  has  been  employed  many 
years,  without  effecting  any  thing ; he  merely  lops 
off  a branch  here  and  there  : this  only  adds  strength 
to  the  remaining  branches,  and  makes  them  more 
fruitful ; meanwhile,  the  excised  limb  sprouts  again. 
The  one  on  the  left,  more  wise,  wants  to  cut  the  tree 
down ; to  this  end,  he  comes  prepared  with  a good 
sharp  axe  ; he  directs  his  blows  at  the  root  of  the 
tree  ; blow  follows  blow  in  quick  succession,  every 
stroke  tells,  and  soon  the  monster  tree  lies  prostrate 
on  the  ground. 

The  Tree  of  Evil  is  an  emblem  of  an  evil  heart ; 
the  bad  fruit,  of  a bad  life.  The  unconverted  man 
sheds  a deleterious  influence  all  around  him.  In  his 
soul  there  is  a lack  of  spiritual  graces  ; faith,  love, 
hope,  peace,  joy,  long-suffering,  are  all  wanting.  A 
spiritual  death  exists.  Unbelief  is  the  poison  that 
corrupts  the  heart.  Thoughts,  words,  actions,  are 
all  poisoned.  Faith  is  put  for  the  whole  of  religion, 
and  unbelief  for  an  ungodly  life.  Hence  it  is  said, 
“ He  that  believeth  shall  be  saved,”  etc. 

8 


114 


RELIGIOUS  EMBLEMS. 


The  fruit  of  the  evil  heart  is  the  pride  of  life,  i.  e., 
a love  of  the  honors  and  glories  of  the  world ; the 
lust  of  the  flesh,  i.  e.,  intoxicating  drink,  gluttony, 
and  adultery,  and  the  various  pleasures  of  sin ; the 
lust  of  the  eye,  i.  e.,  love  of  fine  dress,  fine  furniture, 
and  the  vanities  of  this  life.  He  spends  his  wretch- 
ed strength  for  naught,  who  labors  to  reform  his  out- 
ward conduct  only.  He  may  make  a good  Pharisee, 
but  he  will  never  make  a Christian.  His  heart  still 
continues  44  deceitful  and  wicked.”  44  First  make  the 
tree  good,  and  the  fruit  will  be  good  also.” 

He  alone  is  the  wise  man  who  44  lays  the  axe  at 
the  root  of  the  tree ;”  who  strikes  at  unbelief ; who 
believes  the  truth  as  it  is  in  Jesus.  He  prays  with  Da- 
vid, 44  Create  in  me  a clean  heart ;”  relying  on  the 
promise  of  God,  44  A new  heart  will  I give  unto  you.” 
Thus  he  is  44  created  anew  in  Christ  Jesus  unto  good 
works.”  44  He  has  his  fruit  unto  holiness,  and  the 
end  everlasting  life.” 

Travellers  inform  us  of  a poison  tree  found  in  the 
island  of  Java,  which  is  said  by  its  effluvia  to  have 
44  depopulated  the  country  for  twelve  or  fourteen 
miles  around  the  place  of  its  growth.  It  is  called 
4 Bohan  Upas.’  Poisoned  arrows  are  prepared  with 
the  juice  of  it.  Condemned  criminals  are  sent  to  the 
tree  to  get  this  juice,  carrying  with  them  proper  di- 
rections how  to  obtain  it,  and  how  to  secure  them- 
selves from  the  malignant  exhalations ; and  are 
pardoned  if  they  bring  back  a certain  quantity  of 
the  poison ; but  by  the  register  there  kept,  not  one 
in  four  is  said  to  return 


RELIGIOUS  EMBLEMS 


115 


Anger  restetk  in  the  bosom  of  fools.  Eccl.  vii.  9. — - — — Cease  from  anger 
<stu&  forsalce  wrath.  Ps.  xxxvii,  6. 

ANGER,  OR  MADNESS. 

Upon  the  margin  of  the  silvery  flood, 

Come,  see  the  Lion  in  his  wrathful  mood. 

His  roar  terrific  echoing  rocks  rebound, 

And  nature  trembles  at  the  dreadful  sound ; 

His  furious  tail  he  works  from  side  to  side, 

His  bristly  mane  he  shakes  with  awful  pride  ; 

His  eyes,  wild  rolling,  glare  with  startling  light, 

With  paw  upraised,  he  stands  prepared  for  fight. 

And  wherefore  stands  he  thus  with  warlike  look! 

He  sees  his  image  in  the  quiet  brook. 

Man,  born  to  reason,  like  the  foolish  beast, 

Lets  rage  hot  boiling  fester  in  his  breast ; 

The  cause  as  futile  : he  himself  possess’d 
Of  evil  tempers,  colors  all  the  rest. 

Look  ! here  is  the  Lion,  the  king  of  beasts.  See 
where  he  stands,  maddened  with  rage.  The  savage 
monarch  is  alone  ; the  beasts  of  the  field  hide  them- 
selves when  he  is  angry ; his  dreadful  roar  makes 

8* 


116 


RELIGIOUS  EMBLEMS. 


them  tremble  in  their  dens  ; the  echoing  hills  reply 
to  the  sound  thereof.  Now  he  becomes  hot  with 
passion.  He  lashes  with  his  furious  tail  his  heav- 
ing sides  ; he  shakes  thunder  from  his  shaggy  mane  ; 
his  eyes  dart  lightning.  See ! he  has  raised  his 
murderous  paw ; he  is  ready  to  grapple  with  his  foe. 
Terrible  he  looks  in  the  season  of  his  wrath. 

But  what  has  enkindled  his  rage  ? What  is  the 
cause  of  this  fierce  commotion  ? Nothing  but  his  own 
shadow.  He  sees  his  reflected  image  in  the  placid 
stream.  Face  answers  to  face  ; every  indication  of 
passion  is  faithfully  reflected.  He  beholds  no  com- 
mon foe.  He  prepares  himself  for  mortal  combat. 

The  above  engraving  is  an  emblem  of  Anger,  and 
of  the  worthless  causes  that  oftentimes  give  rise  to 
it.  Anger  is  one  of  the  most  fierce  and  deadly  pas- 
sions that  agitate  the  human  breast,  and  afflict  man- 
kind. Let  anger  ascend  the  throne  of  the  human 
mind,  and  all  other  passions,  affections,  and  inter- 
ests are  trampled  under  foot.  A brother  lies  swim- 
ming in  his  blood  ; a village  is  depopulated  with  the 
edge  of  the  sword ; cities  burn  amid  the  conflagra- 
tion of  fire  ; and  kingdoms,  given  over  to  the  hor- 
rors of  wrath,  become  desolate,  pass  into  oblivion, 
and  are  known  no  more.  But  who  can  declare  the 
miseries  that  flow  from  anger  ? 

Anger,  as  a sinful  passion,  is  never  justifiable  ; but 
it  oftentimes  exists  without  any  real  cause  what- 
ever. Like  the  lion  in  the  picture,  the  man  is  angry 
at  the  reflection  of  himself ; it  is  his  own  image  that 
he  sees.  He  imagines,  and  this  is  all ; his  own  evil 
temper  colors  all  besides.  The  object  of  his  wrath 
is  innocent,  perhaps  as  quiet  as  an  unruffled  lake. 

Be  sure,  before  you  give  way  to  anger,  that  your 
neighbor  has  injured  you,  and  then — forgive  him. 
But  even  if  an  apparent  cause  does  exist,  suppose 


RELIGIOUS  EMBLEMS. 


117 


some  one  has  injured  me.  Is  not  this  enough?  He 
that  sinneth,  wrongeth  his  own  soul ; shall  I there- 
fore sin  and  wrong  mine  ? To  have  an  enemy,  is 
bad ; to  be  one,  is  worse.  And  why  should  I inflict 
self-punishment  for  the  crime  of  another  ? 

There  is  a degree  of  madness  connected  with  an- 
ger. The  angry  man  is  brutishly  insane.  This  is  so 
wherever  it  is  seen ; whether  we  regard  it  in  the 
conduct  of  Xerxes,  who  flogged  the  waves,  and  cast 
fetters  into  the  sea  to  bind  it,  because  it  broke  his 
bridge  of  boats — or  in  its  daily  outbreaks  around  us. 

But  is  there  no  cure  for  this  contagious  evil? 
There  is.  What  is  it?  When  Athenodorus  was 
about  to  retire  from  the  court  of  Augustus  Crnsar,  he 
gave  the  emperor  this  advice  : “ Remember,  when- 
ever you  feel  angry,  that  you  neither  say  nor  do  any 
thing  until  you  have  repeated  all  the  letters  of  the 
alphabet.”  This  is  good ; but  the  following  is  bet- 
ter : When  a man  feels  himself  sinking  into  the  gulf 
of  angry  passion,  looking  by  faith  on  the  Lord  Jesus 
Christ,  let  him  exclaim,  “ Lord,  save  or  I perish !” 
The  rising  storm  will  pass  away,  and  all  will  be 
calm  and  peaceful. 

u The  wise  will  let  their  anger  cool, 

At  least  before  his  night ; 

But  in  the  bosom  of  a fool, 

It  burns  till  morning  light.” 


“ Anger  and  wrath,  and  hateful  pride, 
This  moment  be  subdued  : 

3e  cast  into  the  crimson  tide 
Of  my  Redeemer’s  blood,” 


3J8 


RELIGIOUS  EMBLEMS 


The  sacrifices  of  God  are  a broken  spirit.  Ps.  li.  17.  - -He  that  c&&- 

treth  his  sins  shall  not  prosper : but  whoso  confesseth  and  forsaketh  them 
shall  find  mercy.  Prov.  xxviii.  13. 


REPENTANCE. 

On  bended  knees,  replete  with  godly  grief, 

See,  where  the  mourner  kneels  to  seek  relief; 

No  “ God,  I thank  thee,”  freezes  on  his  tongue* 

For  works  of  merit  that  to  him  belong ; 

Deep  in  his  soul  convictkm’s  ploughshare  rings* 

And  to  the  surface  his  corruption  brings ; 

He  loathes  himself,  in  lowest  dust  he  lies, 

And  all  abased,  “ Unclean,  unclean,”  he  cries. 

From  his  full  heart  pours  forth  the  gushing  plea, 
u God  of  the  lost,  be  merciful  to  me !” 

The  light  of  life  descends  in  heavenly  rays, 

And  angels  shout,  and  sing,  “ Behold,  he  prays.” 

Behold  here  an  individual  on  his  knees,  weep- 
ing. He  is  in  great  distress  of  mind ; he  has  re- 
tired from  the  busy  walks  of  life,  and  come  to  this 
place  of  solitude,  to  give  vent  to  his  feelings.  His 
groans  break  the  surrounding  silence  ; they  return 


RELIGIOUS  EMBLEMS. 


119 


in  soft,  but  melancholy  echoes,  to  his  ears.  Above 
his  head  are  seen  descending  particles  of  heavenly 
light ; a little  in  the  rear  stands  the  plough,  imbed- 
ded in  the  opening  earth. 

This  is  an  emblem  of  Repentance.  The  man 
bowed  on  his  knees  represents  the  true  penitent, 
whose  soul  is  humbled  under  the  mighty  hand  of 
God.  He  withdraws  from  the  vanities  of  the  world  ; 
he  is  sick  of  sin ; he  breaks  the  silence  of  solitude 
with  his  inquiries  of,  “O  that  I knew  where  I might 
find  him!”  He  does  not,  in  the  pride  of  self-righte- 
ousness, exclaim,  “ God,  I thank  thee  that  I am  not 
as  other  men,”  etc.  O no  ! too  deeply  he  feels  the 
plague  of  his  own  heart. 

As  the  plough  enters  the  hard  soil,  and  lays  bare 
furrow  after  furrow : even  so  has  conviction  pene- 
trated the  heart  of  the  true  penitent,  and  laid  bare  its 
deceitful  folds,  and  discovered  its  once  hidden  depths 
of  pollution  and  guilt.  He  abhors  himself  in  dust  and 
in  ashes ; he  can  only  say,  God,  be  merciful  to  me 
a sinner.  The  ploughshare  of  God’s  convicting  spirit 
has  entered  and  broken  up  the  fallow  ground  of  his 
heart ; hence  he  brings  the  sacrifice  with  which  God 
is  well  pleased — that  is,  “ a broken  and  contrite 
heart;”  and  the  light  of  Jehovah’s  countenance  falls 
full  upon  his  soul,  as  a token  of  divine  acceptance. 

Repentance  consists  in  a change  of  mind  or  pur- 
pose, wherein  the  penitent  “ ceases  to  do  evil,”  and 
“ learns  to  do  well.”  The  prodigal  repented  when 
he  said,  “ I will  arise  and  go  to  my  father,”  and  de- 
parted. The  farmer’s  son,  who,  when  he  had  re- 
fused to  go  and  work  in  the  vineyard,  and  afterwards 
altered  his  purpose  and  went,  repented.  Saul  of 
Tarsus,  when  he  refused  any  longer  to  obey  the 
mandates  of  the  chief  priests  and  scribes,  and  in- 
quired, “ Lord,  what  wilt  thou  have  me  to  do  ?”  re- 


220 


RELIGIOUS  EMBLEMS, 


pented.  Thus  we  see  it  consists  in  actually  doing 
the  will  of  God.  It  is  not  mere  anxiety  : Simon 
Magus  had  this  ; nevertheless  he  was  still  in  the 
“ bonds  of  iniquity.”  Nor  mere  trembling : Felix 
trembled,  yet  retained  his  sins.  Nor  remorse  : Judas 
had  this,  and  died  in  despair  ; and  Dives  also,  though 
in  the  regions  of  the  lost. 

Repentance  is  the  gate  of  heaven.  It  is  the  con* 
dition,  upon  the  fulfilment  of  which  depends  eternal 
life.  “ You  repent,  and  I will  forgive.”  Hence  the 
ambassadors  of  heaven  have  invariably  directed  the 
attention  of  sinners  to  this  as  a first  step  towards 
obtaining  the  favor  of  God,  and  every  promised  bless* 
ing.  The  prophets,  in  their  denunciations,  John  of 
the  Desert,  in  his  fiery  exhortations,  the  Saviour,  in 
his  divine  instructions,  and  the  apostles,  in  their 
warm  appeals,  enjoined  upon  every  soul  “repent- 
ance toward  God.” 

Through  this  gate  all  have  passed  who  have  at  any 
time  been  recognised  by  the  Almighty  as  his  servants. 
The  children  of  Israel  passed  through  it,  typically,  when 
they  ate  the  bitter  herbs— -before  they  beheld  the  pillars 
of  cloud  and  of  fire  in  the  wilderness  ; Isaiah,  ere  he 
touched  the  sacred  harp  of  prophecy ; Elijah,  ere  he  as- 
cended in  the  chariot  of  ethereal  fire  ; Ezekiel,  before  he 
gazed  upon  the  visions  of  the  Eternal ; Daniel,  before  the 
Angel  of  God  pronounced  him  u Blessed  Paul,  ere  he 
was  “ caught  up  to  the  third  heaven;”  and  John  of  Pat- 
inos, before  the  glorious  Revelations  of  “ Alpha  and  Ome- 
ga” filled  him  with  wonder  and  astonishment ; and  “ the 
hundred  and  forty-four  thousand,”  ere  they  sung  the  song 
of  Moses  and  of  the  Lamb.  Repentance  is  a sacred  duty. 
God  “ now  commands  all  men  everywhere  to  repent.” 
Why  1 “ Because  all  have  sinned,  and  come  short  of  the* 
glory  of  God  ;”  and,  “ Except  ye  repent,  ye  shall  all 
likewise  perish.” 


RELIGIOUS  EMBLEMS 


i Ol 


TAe  wicked  flee  when  no  man  pursueth , but  the  righteous  are  as  bold  as  g 
Uon.  Prov.  xxviii.  1. 

FEARFUL  AND  FEARLESS. 

Here  is  depicted  plainly  to  the  eye, 

The  wicked  fleeing  when  no  foe  is  nigh. 

The  thunder  echoing  in  its  deep-toned  peals, 

Alarms  his  conscience,  and  awakes  his  heels. 

The  wind  low  whistling  through  the  hollow  tree* 

A call  from  justice  is,  from  which  they  flee  ; 

The  rolling  torrent,  in  its  murmurs  loud, 

Appears  the  shout  of  the  pursuing  crowd  ; 

Each  object  looming  through  the  gloom  of  night, 

His  fear  increases,  and  augments  his  flight. 

Not  so  the  Righteous ; see  him  walk  along, 

Bold  as  a lion,  as  a mountain  strong. 

Courageous  heart,  he  fears  no  rude  surprise, 

He  trusts  in  Jesus,  and  all  else  defies. 

This  engraving  shows  a man  running  as  it  were 
for  his  life.  On  the  other  hand  is  seen  one  who 
walks  steadily  and  boldly  forward.  The  former  is 


RELIGIOUS  EMBLEMS* 


12 1 

Teh  rful ; he  is  alarmed  at  every  thing  he  sees  and 
hea  s ; he  is  afraid  of  his  own  shadow.  The  dis- 
tant echo  of  reverberating  thunder  strikes  terror  into 
his  1 eart ; the  autumnal  breeze,  rustling  through  the 
fallir  ^ leaves,  makes  him  afraid ; the  neighboring 
torrent,  as  it  tumbles  down  the  mountain  ravine, 
causes  him  to  fear.  He  cannot  endure  darkness, 
neither  can  he  bear  the  light.  He  is  afraid  of  com- 
pany, yet  he  fears  to  be  left  alone.  Now  he  is  flee- 
ing when  there  is  none  pursuing. 

How  different  the  fearless  man!  See  how  boldly 
he  walks  along.  The  gloom  of  night  is  nothing  to 
him ; he  appears  to  fear  no  evil.  While  others  are 
running,  he  stands  his  ground ; while  they  are  afraid, 
his  heart  is  strong. 

This  emblem  is  descriptive  of  two  characters  : of 
the  Righteous  and  of  the  Wicked.  It  is  the  wicked 
who  flee  when  none  pursue.  Their  guilty  conscience 
transforms  every  object  into  an  enemy ; therefore 
they  are  in  fear  where  no  fear  is,  and  flee  away  in 
terror. 

A Christian  king  of  Hungary,  talking  one  day 
with  his  brother,  who  was  a gay,  thoughtless  cour- 
tier, upon  the  subject  of  a future  judgment,  was 
laughed  at  by  his  brother  for  indulging  in  “ melan- 
choly thoughts.”  The  king  made  no  reply.  There 
was  a custom  in  that  country  that  if  the  executioner 
sounded  a trumpet  before  any  man’s  door,  that  man 
was  led  instantly  to  death.  The  king  ordered  the 
trumpet  to  be  sounded  that  night  before  the  door  of 
his  brother,  who,  on  hearing  the  dismal  sound,  and 
seeing  the  messenger  of  death,  was  greatly  alarmed. 
He  sprang  into  the  presence  of  the  king,  beseech- 
ing to  know  how  he  had  offended.  “ Alas,  my  broth- 
er f”  replied  the  king,  “ you  have  never  offended  me  ; 
but  if  the  sight  of  my  executioner  is  so  dreadful, 


RELIGIOUS  EMBLEMS* 


123 


shall  not  we,  who  have  so  greatly  offended  God,  feai 
to  be  brought  before  the  judgment-seat  of  Christ  ?” 
M.  Yolney,  a French  infidel,  it  is  well  known, 
was  frightened  during  a storm,  while  some  Christian 
ladies,  his  fellow-passengers,  bore  all  with  unruffled 
composure.  M.  Voltaire,  a Frenchman  also,  and  of 
the  same  stamp,  affected  to  despise  the  Christian 
religion  during  life  ; yet  on  his  death-bed  he  sent  to 
Dr.  Tronchin,  a priest,  to  administer  to  him  the  sa- 
crament. It  was  affirmed  of  him  that  he  was  afraid 
to  be  left  alone  in  the  dark. 

The  righteous  man  is  afraid  of  nothing  but  sin. 
He  goes  forward  in  the  path  of  duty,  though  dangers 
grow  thick  around  him.  He  enters  the  burning, 
fiery  furnace,  and  grapples  with  its  curling  flames. 
He  descends  into  the  den  of  lions,  the  king  of  beasts 
crouches  at  his  feet.  In  the  storm  at  midnight, 
tossed  upon  the  raging  billows,  he  is  calm  in  the 
presence  of  the  God  he  serves,  and  to  whom  he  be- 
longs. In  earthquake’s  shock,  when  temples  are 
falling,  earth  opening,  and  ruin  reigns  around,  he 
stands  fearless  amid  the  desolation,  exclaiming, 
“ Therefore  will  we  not  fear,  though  the  earth  be  re- 
moved out  of  its  place.”  Descending  the  dark  vale 
of  death  itself,  he  says  exultingly,  “ Though  I walk 
through  the  valley  and  shadow  of  death,  I will  fear 
no  evil.”  And  when  the  last  enemy  stands  full  in 
his  presence,  he  sings  triumphantly : 

“ Lend,  lend  your  wings ; I mount — I fly. 

O grave,  where  is  thy  victory  ? 

O death,  where  is  thy  sting  ?” 


124 


RELIGIOUS  EMBLEMS. 


They  profess  that  they  know  God  ; but  in  works  they  deny  him.  Titu* 

i.  16. -If  any  man  love  the  world}  the  love  of  the  Father  is  not  in  him . 

1 John  ii.  15. 

THE  TWO  WORLDLINGS. 

Lo  ! here  spread  out  the  plains  of  heavenly  light, 

And  narrow  way,  that  ends  where  all  is  bright. 

Behold,  with  globes,  upon  the  lightsome  green, 

To  different  work  address’d,  two  men  are  seen. 

With  careless  ease  one  rolls  his  globe  along, 

And  follows  after,  full  of  mirth  and  song ; 

The  other  strives  to  move  his  world’s  vast  weight, 

Uphill,  toward  the  brightly  shining  gate : 

He  strives  in  vain  ; the  globe,  though  in  the  track, 

Still  downward  tending,  drives  him  farther  back. 

And  though  they  seem  contrary  roads  to  go, 

They  meet  together  in  the  vale  below. 

Thus  some  pursue  an  open  course  of  sin ; 

Some  Christ  profess,  yet  hold  the  world  within. 

Though  these  appear  to  play  a different  game* 

Their  fate  is  equal,  and  their  end  the  same. 

In  the  engraving,  two  men  are  seen  employed  in 
rolling  globes,  The  one  on  the  right  hand  has  very 


RELIGIOUS  EMBLEMS. 


125 


easy  work  of  it ; he  is  going  down  hill ; his  globe 
rolls  on  rapidly.  He  follows  after  with  great  glee 
and  merriment ; soon  he  is  out  of  sight  below.  The 
one  on  the  left  is  seen  with  his  globe  in  the  path 
that  leads  to  the  gate  of  brightness.  He  is  striving 
to  make  his  way  toward  the  gate  of  light,  with  the 
ponderous  world  before  him.  In  vain  he  struggles, 
and  heaves,  and  lifts  ; it  still  presses  down  upon 
him,  and  bears  him  backward,  till  at  length  he  finds 
himself  at  the  bottom  of  the  valley,  where  he  meets 
his  neighbor,  who  laughs  heartily  at  him  for  taking 
so  much  trouble  to  effect  what  he  accomplished  so 
easily. 

This  picture  represents  two  kinds  of  worldly 
characters,  who  both  equally  miss  of  heaven  in  the 
end.  The  gate  of  light  shows  the  entrance  to  the 
New  Jerusalem ; the  pathway  signifies  the  way  of 
holiness,  leading  thereunto ; the  man  on  the  right, 
rolling  his  ball  along  so  gayly,  represents  the  pro- 
fessed man  of  the  world.  He  has  chosen  honors , 
riches , and  pleasures  for  his  portion.  These,  com- 
bined, form  the  deity  that  he  worships.  Where  they 
lead,  he  follows  ; where  they  tarry,  there  he  also 
abides  ; hence  he  turns  his  back  upon  the  way  of 
life,  and  upon  the  glories  of  the  upper  world.  He  is 
no  hypocrite — not  he  ; he  glories  in  his  conduct ; he 
will  have  nothing  to  do  with  church  or  minister, 
prayer-book  or  Bible.  He  says  in  his  heart,  “There 
is  no  God,”  and  casting  off  all  fears,  he  hastens 
down  the  road  that  leads  to  death,  and  receives  the 
doom  which  awaits  “ all  those  who  forget  God.” 

He  on  the  left  represents  one  who,  while  profess- 
edly a follower  of  Christ,  yet  loves  the  honors , riches , 
and  pleasures  of  the  world.  He  thinks  the  Bible  may 
be  a true  book,  and  heaven  worth  having  when  he 
can  have  no  more  of  earth,  therefore  he  is  found  in 


126 


RELIGIOUS  EMBLEMS. 


the  way.  He  professes  to  love  God,  but  in  works  he 
denies  him ; he  makes,  consequently,  no  progress 
heavenward.  The  world  is  too  much  for  him ; it 
obtains  more  and  more  power  over  him,  until  it,  after 
having  made  him  miserable  on  earth,  sinks  him  into 
the  gulf  of  wo,  where  he  receives  his  portion  with 
the  “ hypocrites  and  unbelievers” 

When  in  the  light  of  faith  divine, 

We  look  on  things  below, 

Honor,  and  gold,  and  sensual  joy, 

How  vain  and  dangerous  too  ! 

Honor’s  a puff  of  noisy  breath ; 

Yet  men  expose  their  blood, 

And  venture  everlasting  death, 

To  gain  that  airy  good. 

While  others  starve  the  nobler  mind. 

And  feed  on  shining  dust, 

They  rob  the  serpent  of  his  food, 

T’  indulge  a sordid  lust 

The  pleasures  that  allure  our  sense 
Are  dangerous  snares  to  souls  ; 

There’s  but  a drop  of  flattering  sweet, 

And  dash’d  with  bitter  bowls. 


Dr.  Watt*. 


RELIGIOUS  EMBLEMS 


12? 


Seest  thou  how  faith  wrought  with  his  works , and  by  works  was  faith 
mads  perfect  ? James  ii.  22. 

FAITH  AND  WORKS. 

Lo ! where  the  Boatman  stems  the  flowing  tide* 

And  aims  direct  his  little  bark  to  guide  ; 

With  both  oars  working,  he  can  headway  make, 

And  leave  the  waters  foaming  in  his  wake ; 

But  if  one  oar  within  the  boat  he  lays, 

In  useless  circles,  round  and  round,  he  plays. 

So  Faith  and  Works,  when  both  together  brought, 
With  mighty  power,  and  heavenly  life  are  fraught, 

To  help  the  Christian  on  his  arduous  road, 

And  urge  him  forward  on  his  way  to  God : 

If  Faith  or  Works,  no  matter  which,  he  drops, 

Short  of  his  journey’s  end  he  surely  stops. 

Look  at  the  honest  waterman  plying  at  his  daily 
occupation.  He  has  just  left  a passenger  on  the  other 
side.  See  with  what  precision  he  guides  his  little 
boat.  By  pulling  both  oars  with  equal  strength,  he 
makes  rapid  progress,  and  steers  straight.  He  leaves 


128 


RELIGIOUS  EMBLEMS. 


the  waters  foaming  in  his  track ; this  is  called  his 
wake.  If  he  should  lay  in  either  of  his  oars,  his 
progress  would  at  once  be  stopped.  As  long  as  he 
plies  both,  he  goes  ahead  ; but  let  him  pull  but  one 
ever  so  hard,  and  he  could  not  advance  a foot. 
Round  and  round  he  would  float,  in  eddying  circles, 
forever.  In  vain  would  his  passengers  await  his  ar- 
rival— -in  vain  would  his  wife  and  little  ones  expect 
his  return ; he  would  never  more  return ; probably 
he  would  drift  out  to  sea,  and  be  lost  in  the  immen- 
sity of  old  ocean. 

The  above  engraving  is  an  emblem  of  Faith  and 
Works  united.  The  Christian  has  a “ calling,”  or 
occupation,  in  which  he  makes  progress  so  long  as 
faith  and  works  are  united.  They  are  to  him  as  a 
propelling  power,  urging  him  forward  in  his  path- 
way to  immortality.  He  exerts  a holy  influence 
wherever  he  goes,  and  leaves  a brilliant  track  be- 
hind him.  It  is  seen  that  a man  of  God  has  been 
there.  But  let  him  lay  in  one  of  his  oars  ; let  it  be 
said  of  him,  “ He  hath  left  off  to  do  good,”  and  his 
progress  in  the  divine  life  will  at  once  be  checked. 
Let  him  lay  aside  “ Faith,”  and  the  effect  will  be  the 
same.  He  may,  indeed,  go  round  and  round,  like  a 
mill-horse,  in  a circle  of  dry  performances,  but  he 
will  never  reach  the  Christian’s  home.  In  vain  will 
his  friends,  who  have  gone  before  him,  expect  his 
arrival ; he  will  never  see  the  King  in  his  beauty. 
The  current  of  sin  will  bear  him  outward,  and  down- 
ward, and  land  him  eventually  in  the  gulf  of  the  lost. 

Some  there  are  who  have  “ faith,”  yet  who  are 
destitute  of  “ good  works.”  “ The  devils  believe,” 
but  they  neither  love  nor  obey — devils  they  continue. 
Deists  again,  men  who  believe  in  the  being  and 
unity  of  God,  but  reject  the  Bible  as  an  inspired  book, 
have  faith.  But  are  their  works  perfect  [good]  be- 


RELIGIOUS  EMBLEMS. 


129 


fore  God  ? — will  their  faith  save  them  ? All  antino 
mians  are  of  this  class. 

Some,  on  the  other  hand,  strive  to  abound  in 
44  works,”  who  yet  are  destitute  of  “ faith.”  Cain, 
who  brought  his  offering,  and  slew  his  brother  Abel, 
was  of  this  class.  The  Pharisees,  who  paid  tithes 
of  all  they  possessed,  and  who  cried  out,  “ Crucify 
him ! Crucify  him  !”  were  also  of  this  number.  The 
professors  of  “ good  works,”  in  our  own  day,  who 
have  no  true  faith  in  Christ,  are  of  this  number  ; for 
all  offerings  whatsoever,  that  are  not  perfumed  with 
the  odor  of  Christ’s  sacrifice,  they  are  an  abomina- 
tion to  the  Lord. 

In  Abraham  we  see  faith  and  works  admirably 
combined.  “ He  believed  God,  and  it  was  counted 
to  him  for  righteousness,”  44  and  he  was  justified  by 
works,  when  he  bad  offered  Isaac  his  son  upon  the 
altar.”  44  Thus  faith  wrought  with  his  works,  and  by 
works  was  faith  made  perfect.” 

In  fine,  where  there  is  a scriptural  44  faith,”  that 
faith  which  is  the  evidence  or  conviction  of  unseen 
realities,  there  will  be  44  works”  corresponding  there- 
to, as  surely  as  there  is  life  while  the  soul  is  in  the 
body. 

On  the  other  hand,  where  there  is  no  true  faith, 
there  can  be  no  44  works”  acceptable  to  God,  no  more 
than  there  can  be  life  when  the  soul  has  left  the 
body.  44  For  as  the  body  without  the  spirit  is  dead, 
so  faith  without  works  is  dead  also.” 


9 


130 


religious  emblems. 


With  a furious  man  thou  shalt  not  go.  Prov.  xxii  24. —The  simple 

pass  on}  and  are  punished.  Prov.  xxii.  3. 

PRECIPITATION,  OR  RASHNESS. 

Behold  the  rash,  impetuous  charioteer, 

Who  reckless  urges  on  his  wild  career; 

Dangers  and  darkness  thick  around  him  grow, 

High  cliffs  above,  and  yawning  gulfs  below ; 

Yet  much  at  ease.  In  neither  fear  nor  pain, 

He  smacks  his  whip,  and  freely  gives  the  rein  ; 

Rocks,  vast,  precipitous,  he  dashes  by, 

But  frightful  chasms  now  before  him  lie  ; 

Down,  down  the  dreadful  precipice  he  flies, 

And  dashed  to  pieces,  for  his  rashness  dies. 

Thus  wilful  youth  to  passion  gives  the  reins, 

And  lengthen’d  grief,  for  pleasures  short,  obtains  \ 

By  passion  drawn,  before  he’s  well  aware, 

He  sinks  o’erwhelm’d  in  misery  and  despair. 

The  youth  above  is  seen  driving  furiously  aiung 
paths  replete  with  danger.  The  road,  if  road  it  may 
be  called,  becomes  more  and  more  hazardous.  He 
labors  not  to  curb  the  fiery  steeds,  whose  speed  in- 
creases every  moment.  Instead  of  restraining  them, 


RELIGIOUS  EMBLEMS. 


131 


he  cracks  his  whip,  and  loosely  gives  the  rein.  He 
appears  to  be  wholly  unconscious  of  his  imminent 
peril.  Abrupt  cliffs  hang  over  his  head,  and  deep, 
awful  ravines  open  on  each  side  of  his  path.  His 
situation  becomes  still  more  dangerous  ; right  ahead 
a frightful  gulf  presents  itself  to  his  eyes,  now  begin-* 
ning  to  open.  With  the  rapidity  of  lightning  he  ap- 
proaches the  dreadful  brink ; on  the  coursers  fly 
Now  he  sees  his  danger,  and  strives  to  check  them 
It  is  in  vain ; they  have  had  the  rein  too  long ; their 
blood  is  up.  With  a fearful  bound,  over  the  preci- 
pice they  go  ; horses  and  driver  are  dashed  to  atoms 
against  the  rocks,  and  are  seen  no  more. 

Ancient  philosophers  used  to  compare  human  pas- 
sions to  wild  horses,  and  the  reason  of  man  to  the 
driver,  or  coachman,  whose  business  it  was  to  con- 
trol and  guide  them  at  his  pleasure.  But  many  men 
have  more  command  over  their  horses  than  they 
have  over  themselves.  This  is  a melancholy  truth. 
Their  proud  chargers  are  taught  to  stand  still,  to 
gallop,  to  trot,  and  to  perform,  in  short,  all  kinds  of 
evolutions  with  perfect  ease  ; while  the  passions  run 
away  with  their  rightful  owners  ; they  will  not  sub- 
mit to  be  guided  by  reason.  It  is  of  far  more  impor- 
tance that  a man  should  learn  to  govern  his  pas- 
sions than  his  horses.  Our  passions,  like  fire  and 
water,  are  excellent  servants,  but  bad  masters. 
Horses,  to  be  useful,  must  be  governable  ; but  to  bo 
governable,  they  must  be  broke  in  betimes,  and  tho- 
roughly. So  with  the  passions,  otherwise  their 
power  will  increase  over  that  of  reason,  and  in  the 
end  lead  to  ruin. 

Philosophy  may  do  much  in  enabling  us  to  govern 
the  passions  ; religion,  however,  can  do  more.  It 
is  said  of  Socrates,  who  had  a wretched  scold  for  a 
wife,  that  one  day,  when  she  was  scolding  him  at  a 

9* 


132 


RELIGIOUS  EMBLEMS. 


great  rate,  ne  bore  it  very  patiently,  controlling  him- 
self  by  reason.  His  unruffled  composure  enraged 
her  still  more,  and  she  threw  a bowl  of  dirty  water 
in  his  face.  Then  he  spoke.  “ It  is  quite  natural,” 
said  he,  smiling,  “ when  the  thunder  has  spent  its 
fury,  and  the  lightning  its  fires,  that  the  teeming 
shower  should  descend.” 

But  religion  is  more  easily  obtained  than  philoso- 
phy, and  it  is  far  more  powerful.  It  imparts  a gra- 
cious, influential  principle  that  enables  whosoever 
submits  to  it  to  govern  his  passions,  and  even  to  love 
his  enemies,  and  thus  to  conquer  them. 

Many  have  conquered  kingdoms,  who  could  not 
conquer  themselves.  Thus  Alexander,  who,  being  a 
slave  to  his  passions,  slew  Clytus,  his  most  intimate 
friend.  And,  notwithstanding  the  laurels  that  have 
been  woven  for  the  conquerors  of  ancient  and  mod- 
em times,  the  Almighty  himself  has  prepared  a dia- 
dem of  glory  for  the  self-conquered,  bearing  in  letters 
of  heavenly  light  this  inscription : “ He  that  ruleth 
his  own  spirit , is  better  than  he  that  taheth  a city” 

Madness,  by  nature  reigns  within, 

The  passions  burn  and  rage  ; 

Till  God’s  own  Son,  with  skill  divine, 

The  inward  fire  assuage. 

We  give  our  souls  the  wounds  they  feel, 

We  drink  the  poisonous  gall, 

And  rush  with  fury  down  to  hell, 

But  heaven  prevents  the  fall. 


Dr.  Watts. 


RELIGIOUS  EMBLEMS 


133 


Wherefore  do  ye  spend  money  for  that  which  is  not  bread  ? and  your  la 
bvr  for  that  which  satisfieth  not  ? Isa.  Iv.  2. 

VAIN  PURSUITS. 

The  truant  urchin  has  forsook  the  school, 

To  learn  betimes  how  best  to  play  the  fool ; 

O’er  hedge  and  brake,  beneath  a burning  sun, 

With  breathless  haste,  he  perseveres  to  run  ; 

His  folly’s  cause  is  pictured  to  the  eye : 

The  object  what  ? — A painted  butterfly. 

At  length  outspent,  he  grasps  the  trembling  thing, 

And  with  the  grasp,  destroys  the  painted  wing ; 
Chagrined  he  views,  for  that  once  beauteous  form. 
Nothing  remains,  except  a homely  worm. 

So  larger  children  leave  important  deeds, 

And  after  trifles  oft,  the  truant  speeds ; 

And  if  by  toil  he  gains  the  gaudy  prize, 

Alas  ! ’tis  changed — it  fades  away,  and  dies. 

The  foolish  boy,  leaving  the  useful  and  delightful 
pleasures  of  study,  runs  after  a pretty  butterfly  that 
has  attracted  his  attention.  On  he  runs,  through 
brake  and  brier,  over  hedges  and  ditches,  up  hill 
and  down  dale ; the  sun,  at  the  same  time,  poura 


134 


RELIGIOUS  EMBLEMS. 


down  its  burning  rays  upon  his  uncovered  head.  See 
how  he  sweats,  and  puffs,  and  toils  ! ’Tis  all  in  vain 
—just  as  he  comes  up  with  the  prize,  away  it  flies 
far  above  his  reach.  Still  he  follows  on  ; now  it 
has  settled  upon  a favorite  flower.  He  is  sure  of  it 
now ; he  puts  forth  his  hand.  Lo  ! it  is  gone.  Still 
he  pursues — on  and  on  he  runs  after  the  glittering 
insect.  Presently  it  alights,  and  hides  itself  within 
the  leaves  of  the  lily  of  the  valley.  For  awhile  he 
loses  sight  of  it ; again  he  discovers  it  on  the  wing, 
and  again  he  renews  the  chase.  Nor  is  it  until  the 
sun  descends  the  western  sky,  that  he  comes  up 
with  the  object  of  his  laborious  race.  Weary  of  the 
wing,  the  butterfly  seeks  shelter  for  the  night  within 
the  cup  of  the  mountain  blue- bell.  The  boy,  mark- 
ing its  hiding-place,  makes  a desperate  spring,  and 
seizes  the  trembling  beauty.  In  his  eagerness  to 
possess  it,  he  has  crushed  its  tender  wings,  and 
marred  entirely  those  golden  colors.  With  deep 
mortification,  and  bitter  regret  at  his  folly,  he  be- 
holds nothing  left  but  a mere  grub,  an  almost  lifeless 
worm,  without  form  and  without  loveliness. 

This  emblem  aptly  shows  the  folly  of  those  who, 
whether  young  or  old,  leaving  the  solid  paths  of 
knowledge,  of  industry,  and  of  lawful  pleasure,  fol- 
low the  vanities  of  this  life.  Corrupt  and  unbridled 
passions  and  vitiated  tastes  lead,  in  the  end,  to  ruin. 

The  way  of  transgressors  is  hard,  as  well  as  fool- 
ish and  vain.  To  follow  after  forbidden  objects  is 
far  more  laborious  than  to  pursue  those  only  that  are 
lawful.  It  is  said  of  wisdom , that  all  her  ways  are 
ways  of  pleasantness,  that  all  her  paths  are  paths 
of  peace. 

The  mind  of  the  youth  who  is  in  pursuit  of  vani- 
ties, or  of  unlawful  pleasures,  is  ever  raging,  like  a 
tempest.  Now  up,  now  down — he  knows  nothing 


RELIGIOUS  EMBLEMS. 


135 


of  true  pleasure,  nothing  of  solid  peace.  The  object 
he  desires  and  pursues  so  ardently  mocks  him  again 
and  again.  “ To-morrow,”  he  says  to  himself,  “ will 
give  me  the  object  of  my  wishes.”  To-morrow 
comes — once  more  it  eludes  his  grasp.  Now  he  be- 
comes uneasy,  then  impatient,  then  fretful,  then 
anxious,  and  then  desperate  ; now  he  resolves  at  all 
hazards  to  seize  upon  the  prize — it  is  his  own ; but 
ah  ! the  flowers  have  faded,  the  beautiful  colors 
have  disappeared  ; the  angel  of  beauty  is  transformed 
into  a loathsome  object.  His  eyes  are  opened ; and 
alas  ! too  late,  disappointed  and  remorseful,  he  learns 
the  truth  of  the  maxim,  that  “ it  is  not  all  gold  that 
glitters.” 

“ Man  has  a soul  of  vast  desires  ; 

He  burns  within  with  restless  fires : 

Toss’d  to  and  fro,  his  passions  fly 
From  vanity  to  vanity. 

u In  vain  on  earth  we  hope  to  find 
Some  solid  good  to  fill  the  mind ; 

We  try  new  pleasures,  but  we  feel 
The  inward  thirst  and  torment  still. 

“ So  when  a raging  fever  burns, 

We  shift  from  side  to  side  by  turns ; 

And  ’tis  a poor  relief  we  gain, 

To  change  the  place,  but  keep  the  pain. 

“ Great  God  ! subdue  the  vicious  thirst, 

This  love  to  vanity  and  dust ; 

Cure  the  vile  fever  of  the  mind, 

And  feed  our  souls  with  joys  refined.” 

Dr.  Watts. 


136 


RELIGIOUS  EMBLEMS, 


The  high  ones  of  stature  shall  be  hewn  down , and  the  haughty  shall  b& 
humbled.  Isa.  x.  33. 

DANGER  OF  GREATNESS. 

The  clouds  assemble  in  the  blackening  west, 

Anon  with  gloom  the  sky  becomes  o’ercast, 

United  winds  with  wide-mouth’d  fury  roar, 

Old  ocean,  rolling,  heaves  from  shore  to  shore  ; 

With  boiling  rage  the  waves  begin  to  rise, 

And  ruffian  billows  now  assail  the  skies ; 

The  hardy  forests,  too,  affrighted  quake, 

The  hills  they  tremble,  and  the  mountains  shake ; 

The  oak  majestic,  towering  to  the  skjes, 

Laughs  at  the  whirlwind,  and  the  storm  defies : 
Spreads  wrides  its  arms,  rejoicing  in  its  pride. 

And  meets  unbending  the  tornado’s  tide  ; 

The  winds  prevail,  one  loud  tremendous  blow 
The  monarch  prostrates,  and  his  pride  lays  low  ; 

While  the  low  reed,  in  far  more  humble  form, 
Unknown  to  greatness,  safe,  outlives  the  storm. 

The  storm  rages.  The  sturdy  oak,  the  growth  of 
centuries,  lifts  its  proud  head  .towering  to  the  heav- 
ens ; it  spreads  abroad  its  ample  branches,  giving 


RELIGIOUS  EMBLEMS. 


137 


shelter  to  birds  and  beasts.  For  a long  time  it  re- 
sists the  fury  of  the  hurricane,  but  ’tis  all  in  vain : 
with  a mighty  crash  it  is  overturned ; its  very  roots 
are  laid  bare,  its  branching  honors  are  brought  low ; 
birds,  beasts,  and  creeping  reptiles  now  trample  up 
on  its  fallen  greatness. 

But  see : the  humble  reed,  bending  to  the  storm, 
escapes  unhurt.  Its  lowly  position  has  preserved  it 
from  destruction ; while  its  mighty  neighbor  is  no 
more.  It  still  lives,  and  grows,  and  flourishes. 

This  is  an  apt  emblem  of  the  danger  attending  up- 
on high  stations,  and  of  the  security  afforded  in  the 
less  elevated  walks  of  life.  It  is  calculated  to  damp 
the  ardor  of  ambition,  of  at  least  that  ambition  that 
seeks  to  be  great  only  that  self  may  be  enriched,  or 
vanity  gratified. 

This  kind  of  greatness  is  indeed  the  most  dan- 
gerous, and  the  most  uncertain.  It  is  sure  to  be  a 
mark  for  others,  equally  aspiring  and  unprincipled, 
to  shoot  at ; while  the  possessor  of  this  greatness, 
not  being  protected  by  the  shield  of  conscious  integ- 
rity, falls  to  rise  no  more,  and  the  flatterers  and  de- 
pendents being  no  longer  able  to  enrich  themselves, 
unite  in  trampling  under  foot  the  man  they  formerly 
delighted  to  honor. 

Love  is  not  an  evil  of  itself,  neither  is  ambition ; 
they  may  both  be  expended  on  worthless  or  sinful 
objects.  Let  the  youth  seek  out  a proper  object  for 
the  lofty  aspirings  of  the  soul ; let  him  learn  to  di- 
rect them  by  the  providence  and  word  of  God.  True 
greatness  consists  in  goodness — in  being  useful  to 
mankind.  Those  individuals  usually  called  great 
have  been  the  destroyers,  not  the  benefactors  of  our 
race.  A private  station  is  as  much  a post  of  honor 
as  the  most  elevated.  Indeed,  properly  speaking, 
there  are  no  private  stations  ; every  man  is  a public 


138 


RELIGIOUS  EMBLEMS. 


man,  and  equally  interested  with  others  in  the  wel- 
fare and  progress  of  his  fellows.  The  lowly  reed  is 
as  perfect  in  its  kind  as  the  lofty  oak,  and  answers 
equally  the  end  of  its  creation. 

It  is  true,  however,  that  the  more  elevated  the 
station  a man  holds  in  society,  the  more  responsi- 
bility he  is  under  both  to  God  and  man.  He  is  also 
exposed  to  more  dangers  and  temptations.  Envy, 
that  hates  the  excellence  she  cannot  reach,  will 
carp  at  him,  and  slander  shoot  her  poisoned  arrows  at 
him.  Happiness  seldom  dwells  with  greatness,  nor 
is  safety  the  child  of  wealth  and  honors.  “ But  he 
that  humbleth  himself— in  due  time — shall  be  ex- 
alted.” # 

A striking  instance  of  the  danger  of  greatness  may  be  found 
in  the  fall  of  Cardinal  Wolsey.  This  ambitious  man  lived  in 
the  reign  of  Henry  VIII.,  king  of  England.  He  was  that  mon- 
arch’s favorite  minister.  He  is  said  to  have  been  “ insatiable 
in  his  acquisitions,  but  still  more  magnificent  in  his  expenses; 
of  great  capacity,  but  still  more  unbounded  in  enterprise ; am- 
bitious of  power,  but  still  more  ambitious  of  glory.”  He  suc- 
ceeded— he  was  raised  to  the  highest  pinnacle ; but  he  fell 
under  the  displeasure  of  the  king.  The  inventory  of  his  goods 
being  taken,  they  were  found  to  exceed  the  most  extravagant 
surmises.  Of  fine  holland,  there  were  found  eleven  hundred 
pieces  ; thewallsof  his  palace  were  covered  with  cloth  of  gold  and 
silver ; he  had  a cupboard  of  plate,  all  of  massy  gold ; and  all 
the  rest  of  his  riches  and  furniture  were  in  the  same  proportion, 
all  of  which  were  converted  to  the  use  of  the  king.  A bill  of 
indictment  was  preferred  against  him ; he  was  ordered  to  re- 
sign the  great  seal,  and  to  depart  from  his  palace.  Soon  after, 
he  was  arrested  for  high  treason,  and  commanded  to  be  con- 
ducted to  London  to  take  his  trial. 

When  he  arrived  at  Leicester  Abbey  he  was  taken  sick — 
men  said  he  poisoned  himself.  His  disorder  increased.  A short 
time  before  he  expired,  he  said  to  the  officer  who  guarded  him  : 
“ O had  I but  served  my  God  as  faithfully  as  I have  served 
my  king,  he  would  not  have  forsaken  me  in  my  gray  hairs.” 
He  died  shortly  after,  in  all  the  pangs  of  remorse,  and  left  a 
life  rendered  miserable  by  his  unbounded  ambition  for  great- 


RELIGIOUS  EMBLEMS 


139 


Fbr  every  one  that  doetk  evil  hateth  the  light.  John  iii.  20. 


GUILT. 

In  splendor  rising,  view  “ the  king  of  day,” 

And  darkness  chasing  from  the  earth  away  ; 

The  beast  of  prey  escapes  before  the  sun, 

To  thickest  covert,  ere  his  work  is  done ; 

The  birds  of  night  now  flee  away  apace, 

And  hide  securely  in  some  gloomy  place ; 

While  the  blithe  lark,  elate,  pours  forth  its  lays, 

And  warbles  to  the  sun  its  notes  of  praise. 

So  guilty  men  pursue,  in  devilish  mood, 

The  trade  of  plunder,  and  the  deed  of  blood  ; 

They  work  in  darkness  without  shame  or  fear, 

And  skulk  in  darkness  when  the  day  draws  near ; 
While  conscious  innocence  walks  forth  upright, 

And,  like  the  lark,  rejoices  in  the  light. 

See  where  the  glorious  sun  is  rising  in  majesty  and 
strength.  Darkness  has  fled  from  his  presence,  and 
now  there  is  nothing  hid  from  his  rosy  light.  See 
the  beast  of  prey,  slinking  off  to  his  den.  Sturig 


140 


RELIGIOUS  EMBLEMS. 


with  hunger,  and  athirst  for  blood,  he  roamed  round 
in  the  darkness  of  night.  Lighting  upon  a sheep 
cote,  he  breaks  into  the  enclosure;  the  bleating, 
helpless  lambs  become  his  prey ; some  he  devours, 
others  he  leaves  mangled  and  torn  upon  the  ground. 
Detected  by  the  light,  he  sneaks  away ; he  plunges 
into  the  forest,  and  hides  him  in  its  thickest  shade. 

The  birds  of  night— the  bat,  and  others — fly  away 
before  the  rising  light.  The  music  of  the  awaken- 
ing choir,  blooming  fields,  and  spicy  gardens,  pos- 
sess no  charms  for  them.  Mouldering  ruins,  among 
thickest  shades,  where  the  toad  finds  a shelter,  and 
the  serpent  hisses— this  is  their  favorite  dwelling- 
place  ; while  the  gay  lark,  high  mounting,  pours  forth 
his  praises  to  the  solar  king.  He  is  gladdened  by 
his  beams,  and  welcomes  his  approach  with  all  the 
melody  of  song. 

44  Thou,  O Lord,  makest  darkness,  and  it  is  night, 
wherein  all  the  beasts  of  the  forest  do  creep  forth. 
The  sun  ariseth,  they  gather  themselves  together, 
and  lay  them  down  in  their  dens.” 

The  engraving  is  emblematical  of  guilt ; for  hap- 
py would  it  be  for  mankind,  were  the  beasts  of 
prey  and  birds  of  night  the  only  disturbers  of  the 
world’s  repose — the  only  destroyers  that  walk  abroad 
in  darkness.  Alas  ! 

“ When  night 

Darkens  the  streets,  then  wander  forth  the  sons 
Of  Belial,  flown  with  insolence  and  wine.” 

Then,  too,  the  robber  goes  forth  to  perpetrate  his 
deeds  of  violence  and  rapine ; then,  too,  the  adul- 
terer, and  kindles  a fire  that  will  burn  to  the  lowest 
hell ; and  shrouded  in  the  mantle  of  night,  the  man 
of  blood  stalks  forth,  and  works  his  deeds  of  death. 

In  this  way,  man,  made  in  the  image  of  God,  be- 
comes allied  to  the  most  malignant  part  of  the  brute 


RELIGIOUS  EMBLEMS. 


141 


creation,  companions  and  co-workers  with  thenu 
What  degradation  ! Alas,  alas  ! how  are  the  mighty 
fallen  ! 

Look  again  at  the  folly  and  ignorance  of  wicked 
men  in  supposing  themselves  concealed  because 
they  cannot  see.  It  is  related  of  the  ostrich,  that  she 
covers  her  head  only,  with  reeds,  and  because  she 
cannot  see  herself,  thinks  she  is  hid  from  the  eye 
of  her  pursuers.  Thus  it  is  with  the  workers  of  in- 
iquity in  the  night-time ; they  may  indeed  be  hid 
from  the  sleeping  eyes  of  mortals,  but  the  ever- 
wakeful  eye  of  Jehovah  looks  full  upon  them.  When 
they  say,  “ Surely  the  darkness  shall  cover  me,” 
even  then  “ the  night  is  light”  all  around  them. 
M Clouds  and  darkness  are  round  about  Him they 
are  Jehovah’s  habitation,  therefore  what  is  mistaken 
for  a covering  is  the  presence-chamber  of  the  Holy 
God,  who  “ compasseth  thy  path,  and  thy  lying  down, 
and  who  is  acquainted  with  all  thy  ways.” 

“ Every  one  that  doeth  evil  hateth  the  light,  nei- 
ther cometh  to  the  light,  lest  his  deeds  should  be  re- 
proved. But  he  that  doeth  truth,  cometh  to  the  light, 
that  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God.” 

“ When  men  of  mischief  rise 
In  secret  ’gainst  the  skies, 

Thy  hand  shall  sweep  them  to  the  grave ; 

And  oh  ! beyond  the  tomb, 

How  dreadful  is  their  doom, 

Where  not  a hand  is  reach’d  to  save !” 


“ His  enemies,  with  sore  dismay, 

Fly  from  the  light,  and  shun  the  day : 
Then  lift  your  heads,  ye  saints,  on  high, 
And  sing,  for  your  redemption’s  nigh.” 


142 


RELIGIOUS  EMBLEMS. 


Bn  patient  in  tribulation.  Rom.  xii.  12.  — — — An  example  of  suffering 
affliction , and  patience.  Behold , we  count  them  happy  who  endure.  Jame* 
y.  10,  11. 

PATIENCE  AND  LONG-SUFFERING. 

With  sore  afflictions,  and  with  injuries  too, 

One  deeply  loaded,  in  the  picture  view ; 

Above,  beneath,  and  reigning  all  around, 

Trouble,  and  chains,  and  slanderous  foes  are  found ; 
Her  own  sweet  home  no  more  a shelter  stands, 
Consumed  by  fire,  it  falls  by  cruel  hands: 

Amid  this  widely-devastating  stroke, 

No  cry  is  heard,  no  voice  of  murmur  spoke ; 

Like  the  miid  lamb  that  crouches  by  her  side, 

She  bears  with  meekness  all  that  may  betide  ; 

She  leans  on  Hope,  and  upward  casts  her  eyes, 
Expecting  succor  from  the  distant  skies. 

The  above  engraving  represents  a female,  loaded 
with  a heavy  burden  of  afflictions  and  injuries  ; fast 
bound  by  chains  and  fetters  of  iron,  she  is  unable  to 
help  herself.  Before  her  lie  whips,  chains,  and 
slanders  ; behind,  her  house,  her  only  asylum,  is  on 


RELIGIOUS  EMBLEMS. 


143 


fire  : ignited  by  wicked  hands,  it  falls  a prey  to  the 
devouring  flames;  while  the  barking  cur  assails  her 
with  all  his  spite.  In  the  midst  of  her  wide-spread 
calamity,  she  murmurs  not,  she  makes  no  complaint. 
Like  the  innocent  lamb  at  her  side,  she  bears  all 
without  repining.  She  leans  on  the  anchor  of  hope, 
and  looks  upward. 

This  is  an  emblem  of  Patience  and  Long-sufler- 
ing.  The  figure  represents  one  who  is  oppressed 
with  manifold  wrongs,  upon  whose  shoulders  is  laid 
a heavy  burden  of  grievous  outrages,  and  who  is  inca- 
pacitated, by  the  force  of  circumstances,  from  extri- 
cating herself;  at  the  same  time,  she  discovers  that 
she  has  not  yet  drunk  the  full  cup  of  her  woes.  Oth- 
er evils  lie  in  prospect  before  her. 

One,  who,  instead  of  receiving  the  commisera- 
tion and  assistance  of  her  neighbors  in  the  season 
of  adversity,  is  assailed  with  the  venom  of  the  slan- 
derer, the  malice  of  the  backbiter,  and  the  wicked- 
ness of  the  incendiary ; but  who,  in  the  midst  of  her 
sufferings,  refuses  to  complain.  Though  cast  down, 
persecuted,  and  perplexed,  she  yields  not  in  despair. 
With  lamblike  meekness,  she  arms  her  breast,  and 
possesses  her  soul  in  patience.  All-sustaining  hope 
imparts  new  strength  to  her  spirits  ; she  commits 
herself  to  God,  who  judgeth  righteously ; and  look- 
ing to  God  for  grace  to  enable  her  to  endure  till  he 
shall  send  deliverance,  calmly  awaits  the  issue. 

Wicked  and  unreasonable  men  abound  in  the 
world,  and  the  path  of  duty  is  often  beset  with  pres- 
ent difficulties  and  dangers  ; yet  it  ends  where  all  is 
easy  and  delightful.  Let  no  one  recede  from  the 
path  of  duty,  nor  tamely  yield  to  despair.  We  may 
be  tempted  to  flee,  like  the  prophet  Jonah,  from  our 
proper  work ; like  Joshua,  we  may  throw  ourselves 
on  the  ground,  and  exclaim,  despondingly,  “ Alas,  O 


144 


RELIGIOUS  EMBLEMS. 


Lord  God !”  Like  David,  we  may  say,  “ I shall  per- 
ish by  the  hand  of  Saul or  like  Elijah,  the  fearless 
advocate  of  truth,  say  inquiringly,  “ What  good  shall 
my  life  do  me  ?”  Yet  let  us  remember,  that  “ light  is 
sown  for  the  righteous.”  The  seed  of  deliverance  is 
already  in  the  ground ; the  crop  is  not  far  distant ; 
we  shall  reap,  if  we  faint  not. 

The  conduct  of  Job  affords  the  most  perfect  ex- 
ample of  patience.  Despoiled  of  his  worldly  prop- 
erty, his  children  taken  from  him  at  a stroke,  his  body 
tormented  with  one  of  the  most  painful  and  loath- 
some diseases,  distressed  by  the  foolish  infidelity  of 
his  wife,  and  slandered  by  his  professed  friends ; 
yet  his  patient  soul  triumphed  over  all.  Still  cling- 
ing to  God,  his  Rock,  he  exclaimed,  exultingly, 
“ Though  he  slay  me,  yet  will  I trust  in  him.  The 
Lord  gave,  and  the  Lord  hath  taken  away : blessed 
be  the  name  of  the  Lord.” 

In  your  patience,  possess  ye  your  souls.  Luke  xxi.  19. 

Be  patient,  brethren,  unto  the  coming  of  the  Lord.  James  v.  7 

Take,  my  brethren,  the  prophets,  who  have  spoken  in  the 
name  of  the  Lord,  for  an  example  of  suffering  affliction,  and 
of  patience.  James  v.  10. 

Let  us  run  with  patience  the  race  set  before  us*;  looking  un- 
to Jesus,  the  author  and  finisher  of  our  faith  ; who,  for  the  joy 
that  was  set  before  him,  endured  the  cross,  despising  the  shame, 
and  is  set  down  at  the  right  hand  of  the  throne  of  God.  Heb 
xii.  1.  2. 

My  brethren,  count  it  all  joy  when  ye  fall  into  divers  temp- 
tations ; knowing  this,  that  the  trying  of  your  faith  worketh 
patience.  But  let  patience  have  her  perfect  work,  that  ye  may 
be  perfect  and  entire,  wanting  nothing.  James  i.  2,  3,  4. 


RELIGIOUS  EMBLEMS 


145 


M%d  lead  us  not  into  temptation , but  deliver  us  from  evil . Matt.  vi.  13 


TEMPTATION. 

See  where  the  tree  its  richest  foliage  wears* 

And  golden  fruit  its  laden  branches  bears ; 

Behold  conceal’d  beneath  its  shade  sidelong, 

The  glossy  serpent,  with  his  poisonous  tongue ; 

The  simple  boy,  far  from  his  father’s  care, 

Is  well-nigh  taken  with  the  gilded  snare. 

The  tempting  fruit,  outspread  before  his  eyes, 

Fills  him  with  rapture  and  complete  surprise  ; 

Nor  hidden  dangers  will  he  wait  to  see, 

But  onward  hastens  to  the  fatal  tree. 

His  father  sees  him,  and,  with  faltering  breath, 

Recalls  his  loved  one  from  the  brink  of  death, 

Nor  waits  reply,  but  on  the  spot  he  springs, 

And  saves  his  darling  from  the  serpent’s  stings. 

The  tree  rich  in  foliage,  and  rich  in  fruit,  spreads 
out  its  delicious  produce  to  the  passer  by.  See  also 
the  subtle  serpent,  as  if  aware  of  the  powerful  at- 
tractions that  the  tree  affords,  conceals  itself  under- 
10 


146 


RELIGIOUS  EMBLEMS. 


neath  its  branches,  ready  to  spring  upon  the  unwary 
traveller.  That  little  boy  has  been  in  great  danger  ; 
he  left  the  house,  and  wandered  on  till  he  came  in 
sight  of  the  tree  ; the  fruit  attracted  his  attention  ; 
he  stopped,  he  was  delighted  with  its  appearance. 
Thoughtless  of  danger,  he  was  just  going  to  pluck 
and  eat,  when  the  voice  of  his  father  alarmed  him ; 
he  had  seen  his  danger.  In  another  moment  he  was 
on  the  spot,  and  seizing  him  by  the  hand,  pointed 
out  to  him  the  serpent,  and  led  him  from  the  place 
of  danger. 

This  is  an  emblem  of  Temptation — of  the  danger 
to  which  youth  especially  are  exposed.  The  tree, 
with  its  rich  foliage  and  golden  fruit,  represents  those 
things  that  are  objects  of  temptation.  The  serpent, 
shows  the  danger  that  invariably  attends  those  ob- 
jects that  entice  to  sin.  The  artless  boy  represents 
the  simplicity  of  youth,  who,  attracted  by  the  out- 
side appearance  of  things,  consider  not  the  evil  of 
sinful  gratification.  The  anxious  father  exhibits  the 
ever-watchful  care  of  our  Father  who  is  in  heaven, 
over  his  children,  whom,  as  long  as  they  confide  in 
him,  h 3 will  deliver  from  evil. 

This  emblem  sets  forth  also  somewhat  of  the  na- 
ture of  temptation.  Thus  : the  object  is  presented  to 
the  eye  ; the  mind  takes  pleasure  in  beholding  it ; 
then  the  will  consents  to  embrace  it.  “ Then  when 
lust  hath  conceived,  it  bringeth  forth  sin;  and  sin, 
when  it  is  finished,  bringeth  forth  death.” 

The  youthful  Joseph,  when  in  the  house  of  Poti- 
phar  the  Egyptian,  was  assailed  by  temptation.  The 
object  was  presented  to  him  in  its  most  attractive 
form ; while  master  of  himself,  he  fled  from  it,  and 
escaped.  His  memory  is  blessed. 

David,  king  of  Israel,  when  walking  upon  the 
battlements  beheld  a similar  object  of  temptation. 


RELIGIOUS  EMBLEMS. 


147 


He  looked  till  the  fire  of  lust  was  enkindled  in  his 
soul,  and  his  will  determined  upon  possession.  Lust, 
when  it  hath  conceived,  bringeth  forth  sin  ; sin, 
when  it  is  finished,  bringeth  forth  death.  This  was 
to  David  the  beginning  of  sorrows. 

Temptation,  at  the  commencement,  is  “like  the 
thread  of  the  spider’s  web ; afterwards,  it  is  like  a 
cart-rope.”  The  poor  slave,  Joseph,  broke  the  thread, 
and  became  a king,  nay,  more  than  a king ; while 
the  king,  David,  was  fast  bound  by  the  cart-rope,  and 
became  a slave. 

The  theatre,  the  card-table,  the  intoxicating  cup, 
the  painted  harlot,  are  all  so  many  objects  of  power- 
ful temptation,  under  which  lurks  the  serpent  with 
its  sting  of  death.  Fleeing  to  God,  in  Christ,  by 
earnest  prayer,  is  the  only  way  of  escape  therefrom. 

“ How  vain  are  all  things  here  below ! 

How  false,  and  yet  how  fair ! 

Each  pleasure  hath  its  poison  too, 

And  every  sweet  a snare. 

<£  The  brightest  things  below  the  sky, 

Give  but  a flattering  light ; 

We  should  suspect  some  danger  nigh, 

Where  we  possess  delight. 

* * * * * # * 

“ Sin  has  a thousand  treacherous  arts 
To  practise  on  the  mind  ; 

With  flattering  looks  she  tempts  our  hearts, 

But  leaves  a sting  behind. 

“ She  pleads  for  all  the  joys  she  brings, 

And  gives  a fair  pretence  ; 

But  cheats  the  soul  of  heavenly  things. 

And  chains  it  down  to  sense.” 

Dr . WatU 


10* 


143 


RELIGIOUS  EMBLEMS 


See  that  ye  walk  circumspectly . Eph.  v.  15. — — — A prudent  man  fore 
teeth  the  evil.  Prov.  xxii.  3. 

PRUDENCE  AND  FORESIGHT. 

Where  some  would  thoughtless  rush,  with  skip  and  dance. 
See  Prudence  there  with  cautious  steps  advance : 

Behind , the  faithful  mirror  brings  to  view 
The  roaring  lion,  that  would  her  pursue  ; 

Before , she  knows,  by  telescopic  glass, 

How  many  things  will  shortly  come  to  pass ; 

Betimes,  conceal’d  where  fragrant  roses  hang, 

She  sees  the  serpent  with  his  poison’d  fang : 

And  thus  she  learns,  what  youth  should  always  know, 

That  pleasures  oft  with  fatal  snares  may  grow. 

Prudence  is  here  seen  proceeding  with  slow  and 
cautious  steps.  She  has  in  her  right  hand  a tele- 
scope, by  means  of  which  she  is  enabled  to  bring 
things  that  are  far  off  nigh  to  view ; thus  she  sees 
things  that  would  otherwise  be  hidden  entirely  from 
her  sight ; while  other  things  are  magnified  in  their 
proportions,  so  that  she  can  discern  their  nature 
more  truly,  and  thus  adapt  her  conduct  to  the  cir 


RELIGIOUS  EMBLEMS. 


149 


cumstances  of  the  case.  In  this  manner  she  applies 
her  wisdom  to  practice.  She  carries  also,  in  her 
left,  a mirror,  by  which  she  is  enabled  to  detect  ob- 
jects that  are  behind  her.  A lion  is  discovered  de- 
scending from  the  mountains,  hungry,  and  ravening 
for  its  prey.  Nor  in  her  attention  to  remoter  objects 
is  she  regardless  of  those  nigh  at  hand  ; she  espies 
concealed  behind  a rose-bush  a serpent ; it  is  of  the 
dangerous  kind.  By  her  timely  discovery,  she  saves 
herself  from  its  poisonous  fang. 

This  is  an  emblem  of  Prudence  ; for  what  is  pru- 
dence but  wisdom  applied  to  practice  ? Wisdom  en- 
ables us  to  determine  what  are  the  best  ends,  like- 
wise what  are  the  best  means  to  be  used  in  order  to 
attain  those  ends.  But  prudence  applies  all  this  to 
practice,  suiting  words  and  actions  to  time,  place, 
circumstance,  and  manner.  O ! how  necessary  is 
prudence  for  the  purposes  of  the  present  life.  With- 
out prudence,  the  mighty  become  enfeebled,  the  wise 
become  foolish,  and  the  wealthy,  inhabitants  of  the 
poorhouse. 

There  are  duties  to  be  done,  pleasures  to  be 
enjoyed,  dangers  to  be  guarded  against — all  of 
which  cannot  be  effected  unless  prudence  guides 
the  helm.  Pleasures  and  dangers  are  so  artfully 
mingled  together,  as  the  serpent  among  the  roses, 
that  the  prudent  only  can  possibly  detect  the  snare. 
The  youth  cannot  be  rich  in  experience ; still,  he 
can  cultivate  prudence,  which  will  beget  an  habitual 
presence  of  mind,  ever  watchful  and  awake.  Mis- 
fortunes are  common  to  all ; the  prudent,  consider- 
ing that  he  is  not  exempt  from  the  common  lot  of 
mortals,  will  guard  against  them ; and,  as  if  they 
were  sure  to  come,  he  will  prepare  himself  to  en- 
dure them.  Like  the  mariner,  who,  when  sailing  in 
windy  latitudes,  sweeps  the  horizon  with  his  tele- 


150 


RELIGIOUS  EMBLEMS. 


scope  to  see  if  there  are  signs  of  squalls : towards 
evening,  he  shortens  sail,  sets  his  watch,  and  keeps 
a good  look-out. 

Now,  if  prudence  is  so  necessary  and  profitable 
when  applied  to  the  things  of  this  life,  it  is  much 
more  so  when  applied  to  the  life  which  is  to  come, 
because  the  soul  is  of  more  value  than  the  body , and 
eternity  of  more  importance  than  time.  Events  not 
contingent,  but  certain , will  come  upon  us,  against 
which,  if  we  are  prudent , we  shall  provide — events 
solemn,  momentous,  and  deeply  interesting.  What 
more  solemn  than  death?  What  more  momentous 
than  the  judgment  to  come  ? What  more  interesting 
to  an  immortal  spirit  than  the  final  issues  of  that  judg- 
ment ? Shall  I my  everlasting  days  with  fiends  or 
angels  spend  ? “ The  prudent  man  foreseeth  the  evil, 
and  hideth  himself.  The  simple  pass  on,  and  are 
punished.” 

u O may  thy  Spirit  guu  le  my  feet 
In  ways  of  righteousi  ess  ! 

Make  every  path  of  dut)  straight 
And  plain  before  my  ft  ee. 

“ My  watchful  enemies  combine 
To  tempt  my  feet  astray  ; 

They  flatter  with  a base  design 
To  make  my  soul  their  prey. 

u Lord,  crush  the  serpent  in  the  dust, 

And  all  his  plots  destroy ; 

While  those  that  in  thy  mercy  trust, 

Forever  shout  for  joy.” 


RELIGIOUS  EMBLEMS 


151 


The  righteous  shall  never  be  removed.  Prov.  x.  30.— Behold , u)8 

€Ount  them  happy  who  endure.  James  v.  11. 

FORTITUDE  AND  CONSTANCY. 

As  stands  the  pillar  on  the  solid  ground, 

Nor  heeds  the  tempest  that  prevails  around, 

Unmoved,  though  tempests  bluster  from  on  high. 

And  thunders  rolling  shake  the  trembling  sky; 

So  Fortitude  is  strong  in  Virtue’s  cause. 

Nor  fears  contempt,  nor  covets  vain  applause  ; 

But  when  the  storms  of  evil  tongues  prevail, 

And  envy  rises  like  a furious  gale, 

She  bears  on  high  her  ample  spotless  shield, 

Her  own  fair  fame,  and  still  disdains  to  yield : 

Enduring  greatly,  till  the  storm  is  gone, 

Then  sees  triumphant,  that  her  cause  is  won. 

Behold  here  the  emblems  of  Fortitude  and  Con- 
stancy. The  pillar  stands  upright  amidst  the  storm, 
and  upright  in  the  midst  of  sunshine,  bearing  the 
summer’s  heat  and  winter’s  cold,  by  night  and  by 
day  ; still  it  stands,  regardless  of  passing  events,  and 
answering  at  the  same  time  the  end  of  its  erection. 
Thus  Constancy  continues  at  the  post  of  duty.  For- 


152 


RELIGIOUS  EMBLEMS. 


titude  is  seen  standing  by  the  pillar  of  Constancy. 
See  how  she  braves  the  fury  of  the  tempest ! Winds 
whistle,  thunders  roll,  and  night  seems  gathering  to- 
gether a magazine  of  storms  to  let  loose  upon  her 
head  ; yet  she  continues  at  the  post  of  patient  endu- 
rance ; with  her  shield  she  is  enabled  to  protect  her- 
self against  all  the  storms  which  beat  around. 

Courage  resists  danger ; fortitude  endures  pain, 
either  of  the  body  or  of  the  mind,  or  both.  True  for- 
titude is  always  connected  with  a holy,  a righteous 
cause.  Adversity,  or  opposition,  is  the  test  of  forti- 
tude and  constancy ; it  is  the  fiery  trial  which  tries 
the  virtuous  ; they  come  out  of  it  as  gold  seven  times 
purified,  losing  nothing  save  the  alloy.  Holiness  of 
character,  faith  in  God’s  word,  constitute  the  shield 
of  Fortitude,  and  render  her  altogether  invulnera- 
ble. 

It  is  easy  for  a man  to  profess  attachment  to  a 
good  cause,  when  that  cause  meets  with  the  general 
approbation.  It  is  an  easy  thing  to  boast  of  virtue 
that  has  never  been  tried  by  temptation,  and  to  exult 
in  fortitude  that  has  never  had  to  bear  the  storm  of 
opposition , but  true  fortitude  is  found  to  consist  in 
supporting  evils  with  resignation,  and  in  enduring  op- 
position with  resolution  and  dignity.  “ He  that 
loseth  wealth,”  say  the  Spaniards,  “loseth  much: 
he  that  loseth  his  friends,  loseth  more ; but  he  that 
loseth  his  spirit,  loseth  all.”  The  man  of  fortitude, 
strong  in  conscious  integrity,  and  in  the  knowledge 
of  the  right,  though  wealth  may  desert  him,  though 
his  friends  may  forsake  him  in  his  greatest  need,  yet 
he  possesses  his  soul  in  patience ; he  rejoices  that 
his  soul  is  free.  The  cause  of  truth  he  knows  can 
never  fall.  This  makes  him  magnanimous,  both  to 
do  and  to  dare. 

One  of  the  most  conspicuous  instances  of  true  for- 


RELIGIOUS  EMBLEMS. 


153 


titude  is  found  in  the  conduct  of  the  Apostle  Paul. 
After  having  for  some  time  served  the  Church  at 
Ephesus,  his  duty  called  him  to  Jerusalem,  where 
he  knew  he  was  to  encounter  the  deadly  opposition 
of  his  enemies.  Before  he  set  out,  he  preached  his 
farewell  sermon.  The  people  were  greatly  affected 
The  thoughts  of  losing  their  beloved  pastor,  and  of 
the  dangers  that  awaited  him,  melted  them  into  tears. 
“ They  all  wept  sore,  and  fell  on  Paul’s  neck,  and 
kissed  him,  sorrowing  most  of  all  for  the  words  which 
he  spoke,  that  they  should  see  his  face  no  more.” 
These  circumstances  were  sufficient  to  have  over- 
whelmed the  stoutest  heart.  Paul’s  reply  is  the  lan- 
guage of  true  fortitude  : “ Bonds  and  afflictions  await 
me  ; but  none  of  these  things  move  me;  neither  count 
I my  life  dear  unto  me,  so  that  I may  finish  my 
course  with  joy.” 

i(  Beset  with  threatening  dangers  round, 

Firm  Fortitude  maintains  her  ground  : 

Her  conscience  holds  her  courage  up. 

The  soul  that’s  fill’d  with  virtue’s  light, 

Shines  brightest  in  affliction’s  night ; 

And  sees  in  darkness  beams  of  hope. 

“ 111  tidings  never  can  surprise 
That  heart,  that  fix’d  on  God  relies ; 

Though  waves  and  tempests  roar  around, 

Safe  on  the  rock  he  stands,  and  sees 
The  shipwreck  of  his  enemies, 

And  all  their  hope  and  glory  drown’d.” 


154 


RELIGIOUS  EMBLEMS 


Both  sure  and  steadfast.  Heb.  vi.  19. 


THE  FAST-ANCiTORED  SHIP. 

Lo ! where  the  war-ship,  w\  *h  her  tattered  sail, 

Has  late  escaped  the  fury  ol  the  gale ; 

At  anchor  safe  within  the  bay  she  rides  ; 

Nor  heeds  the  danger  of  the  swelling  tides: 

Though  high  aloft  the  furious  storm  still  roars, 

Below,  she’s  sheltered  by  the  winding  shores. 

The  church  of  Christ  a war-ship  is  below, 

She  spreads  her  sails  to  meet  her  haughty  foe ; 

Satan  assails  her  with  his  furious  blasts, 

Her  sails  are  riven,  broken  are  her  masts : 

A night  of  darkness  finds  her  in  somo  bay, 

She  drops  her  anchors,  and  awaits  the  day ; 

Faith , Hope , and  Prayer , her  steadfast  anchors  prove, 
With  Resignation  to  the  powers  above. 

This  engraving  represents  a ship  riding  by  four 
anchors.  To  escape  the  rage  of  the  storm  at  sea, 
she  has  sought  shelter  in  the  bay.  Her  sails  are 
torn,  and  cordage  damaged ; she  needs  to  undergo 
repairs.  The  gale  still  howls  fearfully  overhead ; 


RELIGIOUS  EMBLEMS. 


155 


but  protected  by  the  land,  she  rides  comparatively 
in  smooth  water. 

The  Church  of  God  may  be  compared  to  a ship, 
and  to  a ship  of  war,  built  by  the  great  Architect 
who  made  heaven  and  earth — first  launched  when 
Adam  fell  overboard— chartered  by  divine  love  to 
take  him  in,  with  all  his  believing  posterity,  and  con- 
vey them  to  the  port  of  glory. 

Jehovah  is  her  rightful  owner ; Immanuel  is  her 
captain  ; the  Holy  Spirit  is  her  pilot ; the  Holy  Bi- 
ble is  both  chart  and  compass  ; self-examination  is 
her  log-book  ; her  pole-star  is  the  star  of  Bethlehem. 
Under  her  great  Captain,  the  ministers  of  religion 
take  rank  as  officers  ; besides  whom,  there  are  a 
number  of  petty  officers.  Her  crew  consists  of  all 
those  who  “ follow  the  Captain.”  Passengers,  she 
carries  none — all  on  board  are  “ working  hands.” 

This  world  is  the  tempestuous  sea  over  which  she 
makes  her  voyages.  It  is  a dangerous  sea ; rocks, 
shoals,  and  quicksands  hide  their  deceitful  heads 
beneath  its  dark  blue  waves  ; mountainous  billows 
roll,  furious  storms  descend,  and  treacherous  whirl- 
pools entice  only  to  destroy. 

The  voyage  is  from  time  to  eternity.  The  good 
ship  never  puts  back  ; well  stocked,  she  carries  bread 
of  life,  and  waters  of  salvation,  in  abundance ; no 
“ southerly  wind”  ever  afflicts  her.  The  Church 
is  a ship  of  war ; she  carries  a commission  author- 
izing her  to  “ sink,  burn,  and  destroy”  whatever  be- 
longs to  Beelzebub,  the  great  enemy  of  mankind, 
and  to  ship  hands  in  every  quarter ; therefore,  Beel- 
zebub, being  a “ prince  of  the  power  of  the  air,” 
comes  out  against  her,  armed  with  the  four  winds 
of  heaven,  and  attacks  her  as  he  did  the  house  of 
Job’s  eldest  son. 

Bravely  does  she  behave  amid  the  storm.  She 


156 


RELIGIOUS  EMBLEMS. 


would  weather  the  gale,  were  it  not  that  there  is 
treachery  on  board ; some  “ Achan”  compels  her  to 
“ about  ship.”  She  runs  into  the  bay  of  Promise, 
and  casts  first  of  all  the  anchor  of  Hope.  Though 
“ perplexed,”  she  is  “ not  in  despair.”  Hope  is  as  an 
anchor  to  the  soul  in  the  day  of  adversity.  Hope, 
however,  is  not  sufficient ; another  anchor  divides 
the  parting  wave,  even  that  of  Faith.  Faith  takes 
hold  of  the  promises  made  to  the  Church  in  her  times 
of  trial,  especially  this  one  : “ Call  upon  me  in  the 
day  of  trouble,  and  I will  deliver  thee.”  Prayer , 
consequently,  “ is  let  go”  next.  Ah ! now  she  “ takes 
hold  on  God ;”  now  the  vessel  Tightens  ; now  she  is 
steady.  Nevertheless,  she  is  not  yet  delivered. 
What  more  can  she  do  ? There  is  yet  one  more  an- 
chor on  board  : Resignation , last  of  all,  is  received 
by  the  yielding  wave.  The  good  ship  has  done  her 
duty ; now  she  may  lie  still,  and  wait  for  the  salva- 
tion of  God.  Soon  it  comes  ; heavenly  breezes  fill 
her  flowing  sails  ; she  is  again  under  weigh  for  the 
port  of  glory — 

“ Where  all  the  ship’s  company  meet 
Who  sail’d  with  their  Saviour  beneath  ; 

With  shouting,  each  other  they  greet, 

And  triumph  o'er  trouble  and  death. 

The  voyage  of  life’s  at  an  end, 

The  mortal  affliction  is  past, 

The  age  that  in  heaven  they  spend, 

Forever  and  ever  shall  last.” 


RELIGIOUS  EMBLEMS 


157 


Endeavoring  to  keep  the  unity  of  the  Spirit.  Eph.  iv.  3. — So 

being  many , are  one  body  in  Christ.  Rom.  xii.  4. 

UNANIMITY. 

Look  ! where  the  soldiers  form  a hollow  square, 

And  thus  the  fortunes  of  the  day  repair ; 

On  every  side  a bristling  front  present, 

On  which  the  fury  of  the  foe  is  spent ; 

“ Union  is  strength” — ’gainst  odds  they  win  the  day, 
And  proud  their  banners  o’er  the  field  display : 

The  camp,  the  Christian  Church  may  sometimes  teach, 
To  gain  a triumph,  or  to  mount  a breach: 

So  when  the  armies  of  the  cross  unite , 

They  quickly  put  the  alien  foe  to  flight ; 

When,  up  and  doing,  united  and  awake, 

They  drive  back  Satan,  and  his  kingdom  shake ; 

The  standard-bearer  with  his  brethren  stands, 

By  love  united.  Love  binds  hearts  and  hands, 

The  flag  of  Jesus  high  aloft  he  bears, 

That  tells  of  vict’ries  won,  by  groans  and  tears ; 

Of  future  victories,  too,  this  is  the  sign, 

When  all  the  kingdoms,  Saviour,  shall  be  thine ; 

Then  let  the  heroes  of  the  cross  unite , 'i 

And  quickly  put  the  alien  foes  to  flight ; > 

And  win  the  world  in  -reat  Messiah’s  right.  ) 


158 


RELIGIOUS  EMBLEMS. 


The  soldiers  are  here  seen  formed  into  what  i s 
termed  a hollow  square.  They  have  been  well-nigh 
beaten  on  the  field  of  battle  ; this  position  is  resort- 
ed to  as  a last  effort ; on  every  side  they  present  an 
array  of  glittering  arms.  The  foe  advances : still 
they  stand  their  ground  ; they  repel  the  onset ; they 
change  the  fortunes  of  the  day.  By  union,  they 
route  the  enemy,  and  gain  a complete  victory. 

Behold,  says  the  Psalmist,  how  good,  and  how 
pleasant  it  is  for  brethren  to  dwell  together  in  unity. 
It  is  not  only  good  and  pleasant,  but  essential  to  suc- 
cess. Christians  have  a work  to  do — -a  great  work. 
Union  is  strength  in  religious  warfare,  as  well  as  in 
military  tactics.  “ United,  we  stand— divided,  we 
fall.”  It  is  a part  of  the  plans  of  military  command- 
ers, to  divide  the  forces  of  the  enemy,  both  in  the 
council  and  in  the  field ; so  likewise  it  is  the  plan 
of  the  grand  adversary  of  souls  to  divide  Christians. 
The  great  Head  of  the  Church  has  provided  a prin- 
ciple which  binds,  nourishes,  and  consolidates  the 
various  members  of  the  body  together, — for  we  are 
all  members  one  of  another.  If  this  principle  is 
neglected,  the  army  of  the  cross  becomes  easily  dis- 
persed. The  principle  is  Love. 

An  aged  father,  when  dying,  called  his  sons 
around  his  dying  bed,  and  in  order  to  show  them  the 
necessity  of  union  among  themselves,  he  command- 
ed a bundle  of  sticks,  which  he  had  provided,  to  be 
brought  bp  fore  him.  Beginning  with  the  eldest,  he 
requested  him  to  break  the  bundle  of  sticks  ; he 
could  not.  The  next  was  called,  and  so  on  down 
to  the  youngest : all  failed ; upon  which,  the  old 
man  cut  the  cord  which  bound  the  sticks  together, 
and  they  were  easily  broken,  one  by  one.  Love  is 
the  cord  that  binds  together.  Union  alone  supplies 
the  lack  of  numbers,  of  talents,  and  of  wealth.  The 


RELIGIOUS  EMBLEMS. 


159 


mmister  of  the  gospel  is  the  standard-bearer  in  the 
CSfnstian  army ; the  membership  are  the  soldiers 
of  Jesus.  If  every  soldier  rallies  round  the  stand- 
ard, and  all  are  determined  to  conquer  or  die,  no- 
thing can  stand  before  them ; they  would  drive  back 
the  powers  of  darkness,  and  make  Apollyon  fly. 
For  want  of  union , antichrist  and  infidelity  prevail, 
and  sinners  go  unreclaimed.  When  professing 
Christians  cease  to  vex  each  other,  and  turn  the 
whole  tide  of  their  strength  against  the  common  foe, 
the  kingdoms  of  this  world  will  become  the  king- 
doms of  our  God,  and  of  his  Messiah,  and  he  will 
reign  forever  and  ever. 


THE  END 


ALLEGORIES. 


THE  TRIUMPH  OF  CHRISTIANITY. 

Alleluia  ! for  the  Lord  God  omnipotent  reigneth.— Rev.  xix.  6. 


' i/m. 


RELIGIOUS  ALLEGORIES : 

BEING  A SERIES  OF 

EMBLEMATIC  ENGRAVINGS, 

WITH  WRITTEN  EXPLANATIONS,  MISCELLANEOUS  OBSER- 
VATIONS, AND  RELIGIOUS  REFLECTIONS, 


DESIGNED  TO  ILLUSTRATE 

DIVINE  TRUTH, 

IN  ACCORDANCE  WITH  THE  CARDINAL  PRINCIPLES  OF 

CHRISTIANITY. 

I have  used  similitudes.  Hosea,  12  chap.  10  v. 


BY  REV.  WILLIAM  HOLMES, 

PRINCIPAL  OF  THE  LEONI  THEO.  INST.,  MICHIGAN. 

JOHN  W . BARBER, 

AUTHOR  OF  “THE  ELEMENTS  OF  GENERAL  HISTORY,*’  ETC. 


PUBLISHED  AND  SOLD  AT 

NEW  HAVEN,  by  JOHN  W.  BARBER  ; 

NEW  YORK,  by  M.  W.  DODD ; 
BOSTON,  by  CROCKER  & BREWSTER. 


18  50 


ENTERED 

ACCORDING  TO  THE  ACT  OF  CONGRESS,  IN  THE  YEAR  1848, 

BY  JOHN  W.  BARBER, 

IN  THE  OFFICE  OF  THE  CLERK  OF  THE  DISTRICT  COURT  OF 

CONNECTICUT. 


TO  THE  READER, 


It  is  now  about  two  years  since  the  Religious  Emblems,  a 
work  by  the  Authors  of  the  present  publication,  was  first  issued. 
The  manner  in  which  that  work  was  received  by  the  Christian 
public,  has  encouraged  another  effort  of  the  same  kind,  which, 
it  is  believed,  will  be  found  equally  worthy  of  attention. 


4 


RELIGIOUS  ALLEGORIES, 


Looking  unto  Jesus.  Heb.  xii.  2. 


LOOKING  UNTO  JESUS. 

Amtd  the  world’s  vain  pleasures,  din  and  strife. 
The  Christian  treads  the  upward  path  of  life  ; 
Though  sorely  tempted  to  forsake  the  way. 

He  presses  onward  still  from  day  to  day  ; 

On  worldly  honors  he  with  scorn  looks  down. 
Content  if  he  at  last  shall  wear  a crown  ; 


RELIGIOUS  ALLEGORIES. 


5 


And  worldly  wealth  without  regret  he  leaves, 

He  treasure  has  beyond  the  reach  of  thieves. 

The  Syren  Pleasure  with  voluptuous  strain, 

Strives  to  ensnare  him,  but  she  strives  in  vain ; 

His  ear  he  closes  to  their  idle  noise. 

And  hastens  upward  to  celestial  joys ; 

At  God’s  right  hand  he  owns  an  ample  store, 

Of  joys  substantial,  lasting  evermore  ; 

He  looks  to  Jesus , his  Almighty  Friend, 

Nor  fails  at  last  to  reach  his  journey’s  end. 

The  Christian  is  here  depicted  making  his  way 
up  the  path  of  life.  The  wealth  of  this  world  is 
offered  to  him  on  condition  that  he  will  turn  aside. 
He  rejects  the  offer  with  disdain  : he  points  upward, 
intimating  that  his  treasure  is  in  heaven.  Honors 
are  presented  ; these  he  despises  also,  content  with 
the  honor  that  comes  from  God.  The  votaries  of 
sinful  pleasures  next  address  him  ; they  promise  all 
sorts  of  delights  if  he  would  stay  and  dwell  with 
them.  He  closes  his  ear  to  their  deceitful  song : 
he  looks  upward  to  Jesus  his  Lord  and  his  God,  and 
taking  up  the  song  of  an  old  pilgrim,  he  goes  on  his 
way  singing  : — 

“ Thou  wilt  show  to  me  the  path  of  life, 

“ In  thy  presence  is  fulness  of  joy, 

“ Pleasures  at  thy  right  hand  for-evermore. 

But  what  will  not  men  in  general  do  in  order  to 
obtain  those  very  things  which  the  Christian  rejects 
with  so  much  disdain  ? What  have  they  not  done  ? 
Answer,  ye  battle  fields  that  have  heard  the  dying 
groans  of  so  many  myriads ! Answer,  ye  death 
beds  that  have  listened  to  the  lamentations  of  the 
votaries  of  pleasure  ! Answer,  ye  habitations  of 
cruelty,  where  the  life’s  blood  of  the  victims  of  ava- 
rice oozes  away  from  day  to  day,  under  the  rod  of 
the  oppressor  ! And  who  or  what  is  the  Christian 


6 RELIGIOUS  ALLEGORIES. 

that  these  things  have  no  influence  over  him  ? Is 
he  not  a man  ? Yes  ; an  altered  man  from  what 
he  was  once  ; a new  man.  Old  things  have  passed 
away.  All  things  have  become  new.  He  looks  to 
Jesus . Here  is  where  his  great  strength  lies.  Here 
is  the  power  by  which  he  overcometh  the  world, 
even  by  looking  to  Jesus.  Do  you  ask  what  is  this 
looking  to  Jesus  ? What  magic  is  there  in  this  so 
powerful  ? Listen  ! Our  sins  have  separated  us  from 
God,  for  “ all  have  sinned  and  come  short  of  the  glory 
of  God.”  Death  temporal  has  passed  upon  all  men, 
as  the  forerunner  of  eternal  death,  except  we  repent 
and  be  converted.  But  how  shall  we  repent  and  be 
converted  ? How  shall  we  guilty  ones  dare  to  ap- 
proach the  Holy  God  1 He  is  of  purer  eyes  than  to 
behold  iniquity.  What  shall  we  bring  to  gain  his 
favor  ? Alas  for  our  poverty  if  it  were  to  be  bought 
with  money!  Alas  for  our  sinfulness  if  our  own 
righteousness  could  have  sufficed  to  recommend  us 
to  God  ! Alas  for  our  impotence  if  we  had  been 
left  unaided  to  descend  Bethesda’s  Pool ! Alas  for 
our  blindness  if  we  had  been  left  to  ourselves  to 
discover  a door  of  Hope. 

While  in  this  plight  Jesus  comes  to  our  relief. 
He  brings  a price — a righteousness — a strength — a 
light.  He  is  the  light  of  the  world- — the  Sun  of 
righteousness.  He  shines  and  dispels  the  gloom. 
O how  cheering  are  His  rays ! As  the  beams  of 
the  morning  give  hope  and  consolation  to  the  be- 
nighted traveler  in  some  dreary  wilderness,  so  does 
Jesus,  the  66  day  spring  from  on  high,”  give  light  and 
hope  to  those  who  sit  in  “ darkness,  and  in  the  shadow 
of  death.”  The  light  of  love  and  the  hope  of  hea- 
ven. The  path  of  duty  is  revealed,  the  promise  of 
immortality  is  given.  Do  you  ask  yet  again,  what 
js  meant  by  looking  to  Jesus?  Again  listen.  The 


RELIGIOUS  ALLEGORIES. 


1 


exercise  of  faith  in  the  Lord  Jesus  Christ.  This  is 
what  is  meant.  Man  is  made  capable  of  confidence, 
of  confidence  in  man.  In  this  consists  the  charms 
of  domestic  felicity.  A man  without  confidence  in 
his  race  is  an  isolated  being  ; he  is  cut  off  from  all 
the  sympathies  of  his  kind.  Just  so,  man  without 
confidence  in  God,  is  separated  from  him.  He  is  in 
the  world  without  God,  and  without  Hope.  Faith 
unites  man  to  God.  The  Christian  is  a man  of  faith. 
He  is  united  to  God ; he  walks  by  faith,  he  lives 
by  faith.  The  life  which  he  lives  is  a life  of  faith 
in  the  Son  of  God  who  loved  him,  and  gave  himself 
- — O wondrous  gift — for  him. 

He  looks  to  Jesus , as  unto  an  “ offering  for  sin,” 
He  receives  it  as  a faithful  saying,  worthy  of  all  ac- 
ceptation, that  u He  hath  made  Him  who  knew  no 
sin,  to  be  a sin-offering  for  us,  that  we  might  be  made 
the  righteousness  of  God  in  Him.”  That  is,  that 
we  might  be  completely  saved  by  Him.  This  is 
the  ground  of  his  rejoicing,  that  Jesus  hath  made 
“ a full,  perfect,  and  sufficient  sacrifice,  oblation,  and 
satisfaction  for  the  sins  of  the  whole  world,”  since 
“ he  by  the  grace  of  God  tasted  death  for  every  man.” 
He  regards  his  sins  as  being  of  such  a nature  that 
nothing  but  the  “precious  blood  of  Christ”  could 
avail  to  purge  them  away.  Thus  the  man  of  God 
considers  Jesus.  He  goes  from  strength  to  strength, 
making  mention  of  his  righteousness,  who  died  for 
his  sins,  and  rose  again  for  his  justification. 

Such,  however,  is  man’s  nature,  such  are  his 
wants,  trials,  and  destiny,  that  the  Lord  Jesus  Christ 
has  for  his  sake  assumed  various  offices  and  titles. 
Does  man  feel  his  helplessness,  that  he  cannot  of 
himself  do  anything  that  is  good,  he  is  invited  to 
look  from  self  to  Jesus  as  the  66  Mighty  God.”  Look 
unto  me,  and  be  ye  saved  all  ye  ends  of  the  earth, 


8 


RELIGIOUS  ALLEGORIES. 


for  beside  me  there  is  no  God.  While  others  look 
at  their  own  weakness,  at  the  difficulties  of  the  way, 
at  the  strength  and  number  of  their  foes,  the  man  of 
faith  looks  from  these  to  Jesus.  Is  he  tempted  to 
think  that  after  all  he  shall  never  see  the  King  in  his 
beauty  ? He  may  look  to  Jesus  as  his  66  Advocate” 
with  the  Father,  who  takes  care  of  his  interest  in 
the  court  of  heaven,  and  who  is  no  less  watchful 
over  his  affairs  below.  Does  he  need  a subject 
calculated  to  fill  his  mind  with  mean  ideas  of  self? 
he  looks  to  Jesus  as  44  the  wonderful ,”  wonderful 
indeed.  God  made  man  for  man  to  die.  In  his 
birth,  in  his  life,  in  his  death,  in  his  resurrection,  and 
ascension,  He  is  wonderful.  In  his  character,  in 
his  operations,  both  of  nature  and  of  grace,  in  draw- 
ing, softening,  sanctifying,  and  glorifying  the  believer, 
He  is  wonderful ! O the  depth  both  of  the  wisdom 
and  the  goodness  of  God  ! 

Does  he  find  the  affairs  of  earth  too  intricate  for 
him,  and  that  the  children  of  this  world  are  wiser  in 
their  generation  than  the  children  of  light?  He 
looks  to  Jesus  as  44  the  Counsellor”  who  is  able  to 
guide  the  feet  of  his  saints. 

In  the  time  of  trouble  the  Christian  looks  to  his 
counsellor  and  finds  him  a 44  very  present  help,”  and 
no  expensive  charges,  or  ruinous  issues  follow.  He 
looks  to  Jesus  as  the  Author  or  Beginner  of  Faith, 
who  has  called  him  to  be  a Christian,  who  has  pointed 
out  to  him  the  Dimer  path  of  duty,  and  who  will  at 
last  award  to  him  a crown  of  righteousness. 

Painters,  sculptors,  and  others  have,  in  order  to  be 
perfect  in  their  art,  studied  models  of  excellence. 
The  Christian  studies  Jesus ; he  is  his  44  model”  or 
44  example.”  Are  his  trials  many  ? is  his  cross 
heavy  ? He  considers  Jesus  who  44  endured  the  cross 
and  despised  the  shame.”  Is  he  poor?  44 The  Son 


RELIGIOUS  ALLEGORIES. 


9 


of  man  had  no- where  to  lay  his  head.’ 7 Is  he  rich  ? 
for  the  rich  are  also  called  ; he  considers  him  “ who 
was  rich,  and  for  our  sakes  become  poor.”  Is  he 
tempted  with  the  glories  of  the  present  world  ? To 
the  Savior  “ all  the  kingdoms  of  this  world  and  the 
glory  of  them”  were  offered.  Is  he  persecuted  ? He 
looks  to  Jesus  on  the  cross  and  prays  “ Father  forgive 
them.”  Thus  he  looks  from  earthly  glory  to  that  far 
more  exceeding  and  eternal  weight  of  glory.  From 
earthly  possessions  to  that  46  inheritance  that  fadeth 
not  away,  and  from  earthly  pleasures  to  those  that 
are  spiritual  and  eternal.  Adopting  the  language  of 
the  poet,  he  looks  unto  Jesus  as 

“ His  all ! 

His  theme,  his  inspiration,  and  his  crown  ; 

His  strength  in  age,  his  rise  in  low  estate. 

His  soul’s  ambition,  pleasure,  wealth,  his  world, 

His  light  in  darkness,  and  his  life  in  death, 

His  boast  through  time,  bliss  through  eternity. 
Eternity  too  short  to  sing  his  praise.” 


“ I send  the  joys  of  earth  away  ; 

Away,  ye  tempters  of  the  mind. 

False  as  the  smooth,  deceitful  sea, 

And  empty  as  the  whistling  wind. 

Now  to  the  shining  realms  above, 

I stretch  my  hands  and  glance  mine  eyes; 

0 for  the  pinions  of  a dove, 

To  bear  me  to  the  upper  skies! 

In  vain  the  world  accosts  my  ear, 

And  tempts  my  heart  anew ; 

1 cannot  buy  your  bliss  so  dear. 

Nor  part  with  heaven  for  you.” 

Dr.  Watts. 


10 


RELIGIOUS  ALLEGORIES, 


For  we  walk  by  faith,  not  by  sight . 2 Cor.  v.  7. 


WALKING  BY  FAITH. 

The  convert  here  turns  on  the  world  his  back. 

And  walks  by  faith  along  the  narrow  track ; 

Before  him  mists  arise,  and  o’er  his  head 

Thick  clouds  of  darkness  roll,  and  round  him  spread, 

A bottomless  abyss  beneath  extends. 

And  still  new  danger  to  his  pathway  lends. 


RELIGIOUS  ALLEGORIES. 


11 


While  ever  and  anon  a lurid  wreath 
Comes  rising  upward  from  the  pit  of  death. 

Though  all  around  him  spreads  the  gloom  of  night, 

His  footsteps  sparkle  with  a brilliant  light ; 

His  Lamp — the  Book  of  God — doth  brighly  shine, 

And  pours  upon  his  path  a light  divine. 

Between  the  murky  columns  as  they  rise, 

Sometimes  he  sees  a palace  in  the  skies : 

His  heart  is  cheered,  nor  death  nor  danger  dreads, 
While  circumspectly  on  his  way  he  treads. 

Thus  step  by  step,  he  walks  the  narrow  road. 

Till  at  the  end  he  finds  himself  with  God. 

Here  is  depicted  a man  just  starting  from  what 
appears  to  be  solid  ground,  to  walk  upon  a narrow 
plank,  stretched  across  a deep  gulph,  and  which  ends 
nobody  knows  whither.  Before  him  thick  clouds  of 
mist  and  vapor  slowly  but  continually  ascend ; from 
the  gulph  or  pit,  rolling  clouds  of  pitchy  blackness 
also  ascend.  They  spread  themselves  around  him  ; 
in  wreathy  columns  they  stand  before,  and  hide  the 
future  from  his  vision.  Still  he  proceeds  ; he  is  a 
wonder  to  many,  who  cannot  tell  what  to  make  of  it. 
The  man  himself,  however,  appears  to  know  very 
well  what  he  is  doing.  He  holds  in  his  hand  a book 
which  he  reads  as  he  goes  along ; though  it  may 
seem  to  some  unsafe,  yet  he  finds  it  advantageous, 
rather  than  otherwise.  The  book,  he  thinks,  throws 
light  upon  his  path  ; now  and  then  the  wind  blows 
the  clouds  of  smoke  a little  on  one  side,  and  he  be- 
holds, apparently  far  off  in  the  distance,  a splendid 
mansion — this  is  the  palace  he  has  heard  of ; it  is 
thither  the  way  leads,  thither  he  would  go. 

The  sight  of  the  mansion  above,  whenever  he  is 
so  fortunate  as  to  behold  it,  inspires  him  with  cour- 
age and  fortitude  ; he  bears  cheerfully  his  present  la- 
bors and  sufferings,  and  meets  without  fear  any  new 
foe.  He  walks  onward  step  by  step,  looking  well  at 


12 


RELIGIOUS  ALLEGORIES. 


his  footsteps ; at  last  he  arrives  at  the  end  of  his 
journey — this  opens  upon  him  quite  abruptly.  Sud- 
denly he  beholds  right  before  him  the  mansion  shin- 
ing gloriously.  He  enters — he  is  made  heartily  wel- 
come— he  is  amply  repaid  for  all  his  labors  and  suf- 
ferings. 

This  may  be  considered  as  an  allegorical  repre- 
sentation of  the  Christian  walking  by  faith  through 
this  world  to  the  next ; the  young  Christian,  when 
he  embraces  Christ,  turns  his  back  upon  the  world, 
its  vanities,  and  sinful  pleasures.  He  renounces  it 
as  an  object  of  trust  and  hope  ; he  leads  a new  life  ; 
he  walks  a new  path.  It  is  the  path  of  Faith.  He 
knows  not  what  is  before  him  in  the  present  life, 
whether  sickness  or  health,  prosperity  or  adversity  ; 
clouds  of  darkness,  of  temptation,  and  trouble,  are 
sometimes  made  to  arise  in  his  path,  by  the  enemy 
of  his  soul,  to  discourage  him  in  the  way  he  has  cho- 
sen. Yet  he  pursues.  The  word  of  God  is  his  con- 
stant, best  companion — it  is  a light  unto  all  his  go- 
ings ; by  it  he  cleanses  his  way  ; though  it  occupies 
much  of  his  time,  so  that  many  think  it  will  prove 
his  ruin,  yet  he  finds  it  exceedingly  helpful,  nay  he 
would  not  be  without  it  for  all  the  world. 

In  the  midst  of  his  labors  and  sufferings,  he  fre- 
quently enjoys  rich  foretastes  of  the  happiness  of 
heaven  ; these  are  refreshing  to  his  soul,  strengthen- 
ing and  inspiring  him  with  zeal  for  the  Lord  of  hosts. 
His  light  afflictions  he  reckons  are  not  worthy  to  be 
compared  with  the  glory  of  which  he  has  had  an 
earnest.  Not  knowing  what  shall  befall  him  from 
hour  to  hour,  and  from  day  to  day,  he  goes  forward 
trusting  in  God,  to  whom  he  has  committed  the  keep- 
ing of  all  his  concerns,  soul  and  body,  for  time  and 
eternity.  By  and  by  he  finishes  his  course  ; he  has 
kept  the  faith,  and  an  abundant  entrance  is  adminis- 


RELIGIOUS  ALLEGORIES. 


13 


tered  to  him  into  the  everlasting  kingdom  of  Jesus 
Christ.  The  man  who  walks  by  sight,  looks  only  at 
the  things  which  are  seen,  and  which,  of  course,  are 
temporal.  He  looks  at  and  regards  the  things  of 
earth,  as  worthy  of  his  esteem,  of  his  love,  of  his  la- 
bor, of  his  sufferings  ; houses  and  lands,  power  and 
renown,  and  whatsoever  tends  to  supply,  the  lust  of 
the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life — 
these  are  the  objects  to  which  he  directs  all  his  pray- 
ers, all  his  purposes,  and  all  his  toils — he  lives  for 
this,  and  if  necessary  he  will  die  for  it. 

He  puts, faith  in  nobody.  He  will  have  bonds  and 
seals  and  witnesses  for  all  and  in  all  his  transactions. 
He  will  not  trust  the  Almighty  with  any  of  his  con- 
cerns, but  manages  them  all  himself.  He  asks  no 
favors  at  his  hands  ; if  indeed  he  does  at  any  time 
put  up  a petition  to  God,  it  is  that  he  will  ask  nothing 
of  him. 

How  different  with  the  man  of  Faith.  He  sees 
the  things  of  earth  and  knows  their  value.  It  is 
enough  for  him  that  they  are  temporal.  He  values 
them  simply  as  they  bear  upon  Eternity.  He  looks 
at  the  things  that  are  not  seen,  which  are  eternal : 
his  soul — and  whatever  tends  to  inform  and  purify  it 
— his  Savior,  and  whatever  will  advance  his  cause  on 
the  earth ; his  God, — and  what  will  glorify  him  : 
Heaven — and  whatever  will  help  him  on  his  way 
thither : Hell — and  what  will  enable  him  to  escape 
it.  He  looks  at  man  as  a fellow  traveler  to  Eternity 
— to  the  Judgment — puts  a generous  confidence  in  him 
and  labors  to  benefit  him  temporarily  and  spiritually. 
His  thoughts,  his  words,  his  actions,  are  all  regulated 
according  to  his  eternal  interest.  A man  must  live 
before  he  can  walk.  So  it  is  spiritually.  He  lives 
a life  of  faith  in  the  Son  of  God.  Hence  it  is  not 
difficult  to  walk  by  faith.  He  is  but  a sojourner 


14 


RELIGIOUS  ALLEGORIES. 


here.  His  citizenship  is  in  heaven.  He  is  a deni, 
zen  of  immortality.  Hence  to  him — 

“ Faith  lends  its  realizing  light, 

“ The  clouds  disperse,  the  shadows  fly, 

“ The  Invisible  appears  in  sight, 

“ And  God  is  seen  by  mortal  eye  ; 

“ The  things  unknown  to  feeble  sense, 

“ Unseen  by  reason’s  glimmering  ray, 

“ With  strong  commanding  evidence, 

“ Their  heavenly  origin  display.” 

Faith  is  the  foundation  of  things  hoped  for,  the 
conviction  of  things  not  seen.  Faith  becomes  a 
foundation  on  which  Hope  builds  her  glorious  temple 
of  future  happiness.  The  spies  who  brought  an  evil 
report  of  the  land  of  Promise,  walked  by  sight. 
They  saw  nothing  beside  the  high  walls  ; the  num- 
ber of  inhabitants ; the  gigantic  Anikim.  Not  so 
Joshua  and  Caleb.  They  saw  only  the  promise,  and 
the  power  of  Jehovah,  which  they  believed  was  suffi- 
cient to  bring  it  to  pass.  While  the  former  perished 
with  those  who  believed  not,  they,  walking  by  Faith, 
entered  the  goodly  land  and  possessed  it  for  an  inher- 
itance forever. 

In  the  days  of  the  Redeemer,  there  were  some 
who  saw  only  the  Babe  of  Bethlehem — the  Car- 
penter’s Son — the  Nazarine — the  Man  of  sorrows — 
the  crucified  Malefactor,  and  who  dreamed  of  a tem- 
poral kingdom.  These  all  walked  by  sight.  Others 
beheld  in  him,  the  mighty  God — the  everlasting  Fa- 
ther— the  Prince  of  Peace — the  Messiah — the  desire 
of  all  nations — -the  Lamb  of  God — the  Son  of  God — 
The  King  of  Israel— who  looked  for  a spiritual  king- 
dom that  would  fill  the  whole  earth,  whose  dominion 
should  be  forever  and  ever.  These  all  walked  by 
faith,  and  according  to  their  faith  even  so  was  it  done 
unto  them. 


RELIGIOUS  ALLEGORIES. 


15 


By  faith,  the  good  old  Simeon  took  up  the  child 
Jesus  in  his  arms,  and  said,  “ Lord,  now  lettest  thou 
thy  servant  depart  in  peace,  for  mine  eyes  have  seen 
thy  salvation.”'  By  faith,  the  Mends  of  the  man  sick 
of  the  palsy  broke  open  the  roof  of  the  house,  and 
lowered  the  sick  man  down  into  the  midst  where 
Jesus  was,  and  experienced  his  salvation.  By  faith, 
Joseph  of  Arimathea,  went  to  Pilate  and  begged  the 
body  of  Jesus,  and  layed  it  in  his  own  sepulchre,  not 
doubting  but  that  it  would  be  raised  again  according 
to  the  scriptures.  By  faith,  Paul,  when  brought 
before  kings  and  princes  of  the  earth,  declared  boldly 
the  gospel  of  Christ  and  his  hope  in  the  resurrection 
of  the  dead.  By  faith,  the  disciples,  who  were  in 
Jerusalem  when  it  was  encompassed  by  the  Roman 
armies,  left  the  city  and  fled  to  the  mountains,  and 
thus  escaped  punishment  in  the  overthrow  thereof. 
By  faith,  John  Huss,  and  Jerome,  of  Prague,  deliv- 
ered their  bodies  to  be  burned,  not  accepting  deliv- 
erance. By  faith,  Luther  burnt  the  Bull  of  excom- 
munication, and  repaired  to  the  city  of  Worms,  not 
fearing  the  wrath  of  Pope,  Emperor,  or  Devil.  By 
faith,  the  Pilgrim  Fathers  braved  the  fury  of  the  ocean 
and  the  violence  of  the  savage,  and  planted  a habi- 
tation for  God  in  the  wilderness,  yea,  a refuge  for 
the  children  of  men. 

The  time  would  fail  to  speak  of  Elliot  and  of 
Brainerd,  of  Martyn  and  of  Carey,  of  Wilson  and  of 
Schwartz,  of  Wesley  and  of  Whitefield,  and  of  oth- 
ers whose  names  are  recorded  in  heaven,  who, 
through  faith,  unlocked  the  fountains  of  truth,  broke 
down  the  barriers  of  opposition,  subdued  nations  to 
faith  of  Christ,  wrought  righteousness,  and  preached 
to  the  poor  the  acceptable  year  of  the  Lord* 


16 


RELIGIOUS  ALLEGORIES, 


Thy  word  is  a lamp  unto  my  feet,  and  a light  unto  my  path.  Ps.  cxix, 
105.  Ye  do  well  that  ye  take  heed , as  unto  a light  that  shineth  in  a dark 
place.  2 Peter  i,  19. 


THE  SURE  GUIDE. 

Alone,  bewildered,  and  in  pensive  mood, 

A traveler  wanders  through  a pathless  wood ; 
Forward  he  goes,  then  back,  then  round  and  round  ; 
And  lists  in  vain  to  catch  a friendly  sound. 

Soon  night  o’ertakes  him  on  her  ebon  car. 

Robed  in  thick  darkness,  without  moon  or  star  ; 

No  lonely  light  gleams  through  the  misty  air, 

And  tremblingly  he  wanders  in  despair ; 


RELIGIOUS  ALLEGORIES. 


17 


At  length  he  sinks,  and  now  for  once  he  prays, 

And  lo ! a compass  close  beside  him  lays  ; 

A light  he  gets  and  holds  it  at  its  side. 

That  he  may  well  consult  the  faithful  guide  ; 

Within  his  breast  hope  now  exulting  springs. 

And  painful  doubt,  and  fear  away  he  flings  ; 

But  now  fabe  guides  advance  across  his  track  ; 

One  strives  with  speeches  fair  to  turn  him  back ; 

Another  bawls  with  bold  and  blust’ring  shout : 

41  Here  ! through  this  pleasant  opening  lies  your  route.” 

I tell  you,  says  a third,  it  is  not  so  ; 

This,  and  this  only,  is  the  way  to  go  ; 

He  shuns  them  all,  and  trims  his  light  anew, 

And  heeds  his  compass,  and  it  guides  him  through. 

An  honest  traveler  having,  on  his  way  home,  to 
pass  through  a lonely  forest,  loses  his  way.  Bewil- 
dered, he  knows  not  which  way  to  turn.  Now  he 
goes  forward  ; now  backward.  Then  after  wander- 
ing about  for  some  time,  finds  himself  where  he  first 
starts  from.  He  is  discouraged ; he  listens,  hoping 
to  catch  from  the  whispering  winds,  some  tidings  of 
companionship  or  safety.  5T  is  all  in  vain.  Thick 
mists  now  gather  beneath  the  leafy  canopy.  The 
shadows  of  evening  prevail,  and  night  wraps  the 
earth  in  her  mantle  of  pitchy  darkness.  He  gropes 
his  way  with  fear  and  trembling  ; he  becomes  ex- 
hausted ; hopeless  and  overcome,  at  last  he  sinks  on 
the  wet  ground.  For  a while  he  muses.  A thought 
strikes  him — he  will  pray.  He  lifts  up  his  hands  in 
prayer,  and  as  they  fall  again  at  his  side,  he  feels  a 
something.  Behold ! it  is  a compass.  Now  he 
strikes  a light,  and  looks  with  intense  interest  on  his 
new  found  guide.  Hope  now  swells  his  bosom  ; ho 
will  again  see  his  beloved  home.  Doubt  and  fear 
are  thrown  to  the  winds,  and  he  springs  up  to  pursue 
his  journey. 

As  he  moves  forward  with  a light  in  one  hand  and 
compass  in  the  other  : several  persons,  attracted  by 
by  the  light,  rush  towards  him  and  proffer  their  as- 
2 


19 


RELIGIOUS  ALLEGGRJ3IS. 


sistance ; one  pointing  out  an  opening  to  the  left, 
roomy  and  level  withal,  with  many  fair  speeches  and 
much  earnestness,  presses  him  to  take  it.  Another 
pointing  to  the  right,  in  a very  confident  manner, 
urges  him  to  take  that.  It  is  smoother  and  less  ob- 
structed than  the  way  ahead.  The  traveler,  honest 
in  his  purpose  of  finding  home,  and  relying  upon  his 
compass,  rejects  all  their  offers  of  advice.  He  trims 
his  lamp  afresh ; looks  again  at  his  guide,  and  fol- 
lowing implicitly  the  way  it  directs,  he  gets  out  of 
the  wood  and  arrives  home  in  peace. 

The  lonely  forest  denotes  this  present  world.  The 
traveler,  man ; home,  happiness ; the  compass,  the 
Holy  Bible ; the  light,  the  Holy  Spirit ; the  false 
guides,  those  deceitful  directors  and  false  doctrines 
that  abound  in  the  world.  The  world,  apart  from  the 
sacred  light  and  holy  influences  of  heaven,  is  dark, 
cheerless,  and  impenetrable.  Through  sin,  the  dark- 
ness of  ignorance  and  the  shadows  of  death  prevail. 
u Darkness  has  covered  the  earth,  and  gross  darkness 
the  minds  of  the  people.” 

Every  where,  snares  and  pitfalls  abound ; dangers, 
pain,  and  death.  With  the  desire  of  happiness 
strongly  implanted  in  his  bosom,  man  wanders  in  the 
midst  of  misery  and  uncertainty.  What  he  is  ; what 
he  must  do ; whither  he  i3  going  ; he  cannot  tell. 
What  is  life  ? what  is  death  ? He  knows  not.  He 
tastes  of  life  with  bitterness  ; he  approaches  death 
with  horror.  If  there  is  a God,— what  is  His  char- 
acter ? how  shall  he  worship  him  ? If  there  be  a 
state  after  death,  what  is  its  nature?  where  is  the 
place  of  its  abode  ? 

In  this  state  of  distressing  anxiety,  he  wanders  on, 
pathless,  guideless,  lightless,  hopeless — he  is  lost! 
Ini  the  anguish  of  his  soul,  he  exclaims,  44  Who  will 
show  me  any  good  ?”  66  God,  for  ever  blessed,” 


RELIGIOUS  ALLEGORIES. 


19 


hears  his  prayer.  He  has  been  tenderly  watching 
him  while  in  trackless  mazes  lost,  and  in  His  provi- 
dence presents  him  with  a Bible.  He  opens  it— he 
reads.  Wonderful  Book  ! It  tells  him  all  about  the 
darkness ; of  what  it  is  made,  and  how  it  came  to 
overspread  the  earth.  It  tells  too,  of  a sun,  a glori- 
ous sun,  that  can  disperse  the  gloom : who  he  is, 
and  how  he  becomes  the  light  of  the  world.  It 
points  out  to  him  more  distinctly  than  he  ever  saw, 
the  snares  and  pitfalls,  and  the  way  to  escape  them. 
Wherefore  pain,  and  how  to  endure  it.  Why  the 
desire  of  happiness  is  implanted  in  the  human  breast, 
and  how  it  may  be  gratified.  It  makes  known  to 
him,  what  he  is ; what  he  ought  to  do  ; where  he  is 
going,  and  w'hat  he  may  become.  It  tells  him  of 
life,  and  how  to  enjoy  it : of  death,  and  how^  to 
strip  it  of  its  terrors. 

It  reveals  to  him  a God,  tremendous  in  power, 
glorious  in  holiness,  accurate  in  justice,  infinite  in 
love.  The  Almighty  Maker  and  Ruler  of  the  Uni- 
verse. It  prescribes  the  way  in  which  He  would  be 
worshiped,  through  “ Jesus  Christ  the  Righteous,” 
The  sacrifices  He  would  accept,  “ a broken  and  a 
contrite  heart this  is  more  acceptable  to  Him  than 
“ Arabia  sacrificed 

And  all  her  spicy  mountains  in  a flame.” 

The  Bible  reveals  to  him  Futurity.  It  raises  the 
curtain  of  the  hidden  world.  Here  he  beholds  the 
tormenting  flame,  the  parched  tongue,  the  useless 
prayer  ; there,  the  glory  of  Paradise,  the  bliss  of 
Heaven,  the  song  of  praise.  It  becomes  to  him  just 
what  he  needs.  He  has  found  a way,  a guide,  a light, 
to  happiness.  Still,  he  understands  its  mighty  truths 
but  imperfectly,  yet  he  reads  on  ; scales  fall  from  his 
eyes  ; he  beholds  men  as  trees  walking.  But  the 
consolations  of  hope  are  his ; he  has  found  God ; he 
2* 


20 


RELIGIOUS  ALLEGORIES. 


seeks  for  wisdom  at  its  fount — -for  light  at  its  source. 
“ Open  my  eyes,”  he  prays,  “ that  I may  behold  the 
wonders  of  thy  Lav/.”  Light  celestial  shines  upon 
the  sacred  page  ; he  reads  and  understands  enough 
for  knowledge,  enough  for  duty,  and  enough  for  hap- 
piness. 

As  soon  as  the  honest  inquirer  after  truth  has  dis- 
covered the  right  path,  begins  to  walk  in  it,  and  lets 
his  light  shine,  numerous  false  guides  appear  and 
proffer  their  services.  While  he  was  stumbling 
along  in  darkness  and  in  ignorance,  the  devil  gave 
himself  no  concern  about  him.  Now  he  is  very 
much  interested  in  his  welfare.  He  sends  his  ser- 
vants to  put  the  poor  man  right.  One  of  these  en- 
deavors to  dissuade  him  from  using  the  Bible,  for, 
says  he,  “ it  is  full  of  mystery  ; it  is  impossible  to  un- 
derstand it.  I,  for  one,  will  never  believe  what  I 
can  not  understand.  Follow  reason,  that  is  the  surest 
guide.”  “ Indeed,  friend,”  replies  the  enlightened 
man,  “ it  was  by  following  reason  that  I was  led  into 
the  possession  of  the  Bible,  and  my  Bible  has  led  me 
to  God.  I acknowledge  it  is  mysterious,  wonderfully 
so ; yet  it  has  led  me  right  hitherto,  and  I am  deter- 
mined to  follow  it.  The  nature  of  its  secret  influ- 
ence over  my  soul,  I can  not  tell.  The  nature  of 
the  power  by  which  it  guides  aright,  under  all  cir- 
cumstances of  life,  I know  not.  Neither  does  the 
mariner  understand  the  power  by  which  the  compass 
operates,  so  beneficially  under  all  circumstances  ; of 
storm  and  calm,  light  and  darkness,  heat  and  cold. 
It  is  ever  a sure  guide.  He  believes  in  it ; he  fol- 
lows it.  Were  the  sailor  no  more  to  weigh  anchor 
and  spread  the  flowing  sail,  until  he  understands  the 
mysteries  of  the  compass,  verily,  he  would  have  to 
learn  another  trade,  for  ships  would  rot  in  harbor, 
commerce  would  cease,  and  intercourse  between  na- 


RELIGIOUS  ALLEGORIES, 


21 


tions  come  to  an  end.  And  what  is  worthy  of  re- 
mark, the  common  sailor  boy  understands  just  as 
much  of  the  practical  use  of  the  compass,  as  the  cap- 
tain ; cease  then  to  persuade  me  further.  The  Bible 
is  my  compass,  my  sure  guide,  I will  follow  it.” 

Other  false  directors  of  different  names,  but  all  of 
them  having  the  same  end  in  view,  viz  : to  make  him 
distrust  his  guide,  and  turn  him  out  of  the  way,  of- 
fer to  him  their  services  ; some  press  the  matter  one 
way,  and  some  another.  His  reply  to  all  is,  “ Where- 
withal shall  a young  man  cleanse  his  way,  but  by 
taking  heed  thereto  according  to  thy  word.” 

Thus  he  believes  in  it  practically,  follows  its  di- 
rections implicitly,  and  it  guides  him  safely  by  every 
slough  of  despond,  over  every  mountain  of  difficulty, 
through  every  strait  of  distress,  and  every  storm  of 
tribulation,  and  conducts  him  at  last  in  triumph  to 
the  home  of  the  blessed. 

“ Take  from  the  world  the  Bible,  and  you  have  taken  the 
moral  chart  by  which  alone  its  population  can  be  guided.  Ig- 
norant of  the  nature  of  God,  and  only  guessing  at  their  own 
immortality,  the  tens  of  thousands  would  be  as  mariners,  tossed 
on  a wide  ocean,  without  a pole  star  and  without  a compass. 
The  blue  lights  of  the  storm-fiend  would  burn  ever  in  the 
shrouds  ; and  when  the  tornado  of  death  rushed  across  the 
waters,  there  would  be  heard  nothing  but  the  shriek  of  the  ter- 
rified, and  the  groan  of  the  despairing.  It  were  to  mantle  the 
earth  with  a more  than  Egyptian  darkness ; it  were  to  dry  up 
the  fountain  of  human  happiness ; it  were  to  take  the  tides 
from  our  waters,  and  leave  them  stagnant,  and  the  stars  from 
our  heavens,  and  leave  them  in  sackcloth ; and  the  verdure 
from  our  valleys,  and  leave  them  in  barrenness ; it  were  to 
make  the  present  all  recklessness,  and  the  future  all  hopelessness  ; 
the  maniac’s  revelry,  and  then  the  fiend’s  imprisonment ; if  you 
could  annihilate  the  precious  volume  which  tells  us  of  God  and 
of  Christ,  and  unveils  immortality,  and  instructs  in  duty,  and 
woos  to  glory.  Such  is  the  Bible.  Prize  ye  it,  and  study  it 
more  and  more.  Prize  it,  as  ye  are  immortal  beings,  for  it 
guides  to  the  New  Jerusalem.  Prize  it,  as  ye  are  intellectual 
beings,  for  it  “ giveth  light  to  the  simple.” 


22 


EE UGIOTJS  ALLE G ORI®§# 


Above  all  these  things  put  on  charity.  Col.  iii.  14.  Love  is  the  fulfilling 
of  the  law.  Rom.  xm.  10.  God  is  love.  I.  John,  iv.  8.  J * A 


CHARITY  OR  LOVE. 

The  seraph  Charity  from  heaven  descends. 

And  o’er  the  world  on  shining  pinions  bends  ; 
Round  mourning  mortals  tender  as  a dove, 

She  spreads  her  wing  and  soothes  in  tones  of  love  • 
Pours  living  balm  into  the  wounded  breast, 

And  aids  the  beggar  though  in  tatters  drest  ; 

The  orphan’s  plaint  she  heeds,  and  widow’s  sigh, 


RELIGIOUS  ALLEGORIES. 


23 


And  smiles  away  the  tear  from  sorrow's  eye. 

Like  some  fair  fount  that  through  the  desert  flows. 
Fringed  with  the  myrtle  and  the  Persian  rose, 

She  scatters  blessings  all  along  her  track, 

And  hope  and  joy  to  want  and  woe  brings  back, 

And  when  the  last  faint  sob  is  heard  no  more, 

Up  to  her  native  bowers  again  she  ’ll  soar. 

Behold  here  a being  of  heavenly  appearance.  The 
light  of  love  irradiates  her  brow  ; her  eyes  melt  with 
tenderness  ; her  countenance  wears  the  aspect  of 
benevolence  ; her  heart  bleeds  with  sympathy ; her 
hands  are  strong  to  save  ; the  commisserating  Angel 
has  come  from  a far  distant  part ; on  the  wings  of  love 
and  compassion  she  has  come  ; she  has  left  all  to 
succor  and  to  save  the  helpless,  the  wretched,  and 
the  lost. 

See  her  at  her  Godlike  work.  In  the  foreground 
she  is  raising  a miserable  being  in  rags  and  tatters 
from  a pit  of  mire  and  filth.  With  her  right  hand 
she  is  pouring  the  balm  of  life  into  the  wounds  of 
the  dying.  Look  behind  her ; see  the  widow  and 
the  fatherless.  They  have  come  to  bless  her  ; with 
hearts  gushing  with  grateful  emotion  they  follow  her 
with  their  praise  ; she  has  rescued  them  from  the 
gripe  of  the  oppressor ; they  were  hungry  and  she 
fed  them,  naked  and  she  clothed  them,  and  their  pray- 
ers like  a cloud  of  incense  go  up  to  heaven  in  behalf 
of  their  compassionate  friend.  Before  she  leaves  the 
district  of  pain,  want  and  wretchedness,  Charity, 
for  that  is  her  name,  builds  a house  for  the  reception 
of  the  distressed  ; here  she  provides  what  is  neces- 
sary, appoints  her  officers  and  attendants,  leaves 
wholesome  instructions,  then  amid  the  praises,  thanks- 
givings and  benedictions  of  those  whom  her  love  has 
blessed,  she  spreads  again  her  wings  and  soars  to 
her  own  abode,  there  to  banquet  on  the  remembrance 
of  her  deeds. 


24 


RELIGIOUS  ALLEGORIES. 


This  engraving  represents,  first  of  all,  the  divine 
Charity  of  the  ever  blessed  Redeemer.  He  left  the 
glories  and  happiness  of  heaven  to  visit  our  diseased, 
our  lost  world.  Beaming  with  love,  melting  with 
tenderness,  filled  with  benevolence,  on  the  wings  of 
compassion  he  flew  to  our  relief.  How  compassion, 
ate  ! how  sympathizing  ! He  becomes  a slave  himself 
that  he  may  preach  deliverance  to  the  captives,  and 
the  opening  of  the  prison  doors  to  them  which  are 
bound,  and  that  he  might  proclaim  the  acceptable  year 
of  the  Lord.  See  Him  at  his  work  of  mercy.  The 
world  is  an  accldama,  a vast  Lazar  house,  a conquered 
province,  subject  to  sin  and  death.  He  scatters  health 
aground  him ; he  gives  eyesight  to  the  helpless  blind ; 
he  bids  the  lame  to  walk  ; the  hungry  he  fills  with 
good  things  ; the  very  dead  he  restores  to  life  and 
joy.  He  beholds  the  weeping  widow,  and  hastens  to 
wipe  away  her  tears.  He  visits  the  house  of  mourn- 
ing  and  fills  it  with  the  song  of  praise. 

Behold  Him  ascend  the  Mount  of  Blessing.  He 
takes  his  seat ; heavenly  light  shines  around  him ; 
the  majesty  of  holiness  encircles  his  brow.  Love, 
divine  love,  looks  out  from  his  wondrous  eyes  ; the 
manna  of  wisdom  drops  from  his  lips  ; he  assembles 
around  him  the  poor— the  mourners — the  persecuted, 
and  showers  upon  them  the  blessings  of  an  endless 
life.  He  rescued  the  conquered  province  from  the 
grasp  of  the  foe  ; destroyed  the  power  of  death,  and 
opened  unto  man  the  portals  of  immortal  Life.  “ He 
wept  that  man  might  smile  ; he  bled  that  man  might 
never  die  ; he  seized  our  dreadful  right,  the  load  sus- 
tained, and  hove  the  mountain  from  our  guilty  world.55 
He  established  his  Church  as  an  Hospital  for  the 
spiritually  diseased  ; appointed  his  own  ministers  and 
officers ; gave  his  own  laws  for  the  guidance  thereof, 
and  having  perfected  his  work  of  Charity,  he  ascended 


RELIGIOUS  ALLEGORIES. 


25 


again  to  the  mansions  of  bliss,  there  to  see  the  effects 
44  of  the  travail  of  his  soul  and  be  satisfied.”  As  was 
the  divine  Founder,  such  is  the  religion  he  established. 
Christianity  is  a noble  system  of  Charity.  It  teaches 
man  to  feel  another’s  woe  ; to  seek  another’s  good  ; 
to  breathe,  instead  of  revenge,  forgiveness  and  affec- 
tion ; for  the  aged,  the  halt,  the  maimed  and  the  blind, 
it  erects  asylums  of  comfort  and  repose  ; for  the  suf. 
fering  and  the  sick,  Hospitals  ; and  above  all,  taking 
into  account  man’s  spiritual  wants,  man’s  deathless 
interests  as  a candidate  for  eternity,  it  provides  tem- 
ples for  religious  worship,  where  the  ignorant  may 
be  instructed,  the  guilty  pardoned,  the  polluted  sanc- 
tified, and  made  meet  for  heaven.  Other  religions 
are  a fable — a delusion— a shadow.  Christianity  is 
alone  benevolent ; in  its  Founder,  in  its  essence, 
and  in  its  operations,  intensely  benevolent. 

Infidelity,  in  all  its  appeals,  professes  Charity  and 
benevolence.  What  have  its  apostles  done  to  benefit 
mankind  ? In  what  book  are  their  44  Acts”  recorded  1 
To  what  lands  have  they  carried  the  blessings  of  civi- 
lization ? what  prisons  have  they  opened  ? what  chains 
have  they  snapt  asunder  ? where  are  the  tombs  of 
their  martyrs  ? where  the  trophies  of  their  success  ? 
Infidelity  is  cruel,  earthly,  sensual  and  devilish. 
Witness  its  day  of  triumph  in  France.  True,  it 
opened  the  doors  of  the  Bastile,  but  it  was  only  to 
lead  the  inmates  to  the  guillotine.  It  demolished  the 
walls,  but  it  was  only  to  build  out  of  the  ruins  thereof 
a hundred  dungeons,  if  possible  still  more  gloomy 
and  terrible.  The  reign  of  Infidelity  is  the  44reign 
of  terror.”  44  The  infant  comes  into  the  world  with- 
out a blessing,  the  aged  leaves  it  without  hope.” 
The  house  of  mercy  is  closed  ; the  book  of  mercy  is 
burnt ; the  ministers  of  mercy  are  slaughtered ; the 
God  of  mercy  is  banished  ; yea,  a watch  is  set  upon 


28 


religious  Allegories. 


the  tomb  that  the  dead  may  rise  no  more.  Infidelity 

“ like  Samson  in  his  wrath, 
Plucking  the  pillars  that  support  the  world, 

Fair  Charity  in  ruins  lies  entombed, 

“ And  midnight,  universal  midnight  reigns  A 

As  is  the  founder  of  Christianity,  and  as  is  Chris- 
tianity itself,  such  also  is  the  disciple ; he  goes  about 
doing  good  ; he  is  the  Jordan  in  its  fullness  ; he,  like 
the  Nile,  leaves  behind  him  the  seeds  of  a new  cre- 
ation ; he  seeks  out  the  helpless  and  the  destitute  ; 
he  visits  the  widows  and  the  fatherless  in  their  afflic- 
tion,  and  soothes  and  wipes  away  their  tears  ; he 
understands  and  appreciates  the  heaven-born  senti- 
ment, 44  It  is  more  blessed  to  give  than  to  receive.” 
Hence,  44  when  the  ear  hears  of  him  it  blesses  him, 
when  the  eye  sees  him  it  gives  witness  for  him,  and 
the  blessing  of  him  that  was  ready  to  perish  comes 
upon  him.” 

The  disciple  however  views  man  in  his  relation  to 
both  worlds,  as  possessing  a deathless  spirit ; as  a 
candidate  for  eternity  ; as  an  ignorant,  helpless  and 
guilty  sinner,  unholy  and  unclean,  and  yet  redeemed 
by  the  blood  of  Christ.  He  will,  as  far  as  possible, 
instruct  his  ignorance  and  point  him  to  the  Savior. 
True  Charity  acts  from  motives  of  love  to  God  as 
well  as  man.  Hence  ingratitude  does  not  restrain 
him,  nor  opposition  make  him  afraid.  He  lays  up  a 
foundation  against  the  time  to  come  ; and  when  he 
shall  have  sown  the  seeds  of  Benevolence  here,  he 
will  reap  a harvest  of  everlasting  love  ; for  44  what- 
soever a man  soweth,  that  shall  he  also  reap.” 

“ True  Charity,  a plant  divinely  nursed, 

Yet  by  the  love  from  which  it  rose  at  first, 

Thrives  against  hope,  and,  in  the  rudest  scene, 
Storms  but  enliven  its  unfading  green. 

Exuberant  is  the  shadow  it  supplies, 


RELIGIOUS  ALLEGORIES. 


27 


Its  fruits  on  earth,  its  growth  above  the  skies* 

To  look  at  him,  who  formed  us  and  redeemed, 

So  glorious  now,  though  once  so  disesteemed, 

To  see  a God  stretch  forth  his  human  hand, 

To  uphold  the  boundless  scenes  of  his  command  ; 
To  recollect  that  in  a form  like  ours, 

He  bruised  beneath  his  feet  the  infernal  powers  ; 

Captivity  led  captive,  rose  to  claim 

The  wreath  he  won  so  dearly  in  our  name. 

Like  him  the  soul,  thus  kindled  from  above. 
Spreads  wide  her  arms  of  universal  love ; 

And,  still  enlarged  as  she  receives  the  grace, 
Includes  creation  in  her  close  embrace.” 


" Charity  is  placed  at  the  head  of  all  the  Christian  virtues 
by  St.  Paul,  the  ablest  divine  that  'ever  graced  a pulpit  ox 
wielded  a pen.  It  is  the  sub-stratum  of  philanthropy,  the 
brighest  star  in  the  Christian’s  diadem.  It  spurns  the  scrofula 
of  green-eyed  jealousy,  the  canker  of  tormenting  envy,  the 
tortures  of  burning  malice,  the  typhoid  of  foaming  revenge. 
It  is  an  impartial  mirror,  set  in  the  frame  of  love,  resting  on 
equity  and  justice.  It  is  the  foundation  and  cap  stone  of  the 
climax  of  all  the  Christian  graces— -without  it,  our  religion  is 
like  a body  without  a soul — -our  friendships,  shadows  of  a 
shadow — our  alms,  the  offsprings  of  pride,  or,  what  is  more 
detestable,  the  offerings  of  hypocrisy — our  humanity,  a mere 
iceberg  on  the  ocean  of  time — we  are  unfit  to  discharge  the 
duties  of  life,  and  derange  the  design  of  our  creation.  Wars 
and  rumors  of  wars  would  cease — envy,  jealousy,  and  revenge, 
would  hide  their  diminished  heads— falsehood,  slander,  and 
persecution  would  be  unknown— sectarian  walls,  in  matters  of 
religion,  would  crumble  in  dust.  Pure  and  undefiled  religion 
would  then  be  honored  and  glorified — primitive  Christianity 
would  stand  forth,  divested  of  the  inventions  of  men,  in  all  the 
majesty  of  its  native  loveliness — the  victories  of  the  cross 
would  be  rapidly  achieved — and  the  bright  day  be  ushered  in, 
when  Jesus  shall  rule,  King  of  nations,  as  he  now  does  King 
of  saints.” — Probe. 


28 


RELIGIOUS  ALLEGORIES, 


Pride  goetk  before  destruction,  and  an  haughty  spirit  before  a fall . Pro v 
xvi.  18.  He  giveth  grace  unto  the  lowly . Prov.  iii.  34. 


PRIDE  AND  HUMILITY. 

Rising  in  fair  proportion  side  by  side, 

Behold  the  stages  of  Progressive  Pride  ; 
Bespect  ability  begins  the  course  ; 

’Tis  his  who  has — all  told — a well  filled  purse  ; 
High  as  his  neighbor  sure  he ’d  like  to  feel, 

So  takes  the  next  step,  and  is  quite  Genteel; 

By  many  acts  for  which  he  ’d  fain  write — blank, 


RELIGIOUS  ALLEGORIES. 


29 


He  swells  and  struts  at  length  a man  of  Rank; 

The  chair  of  state  he  next  ascends,  that  Fame 
May  faithfully  transmit  his  Honored  name  ; 

He  meets  a rival  here,  and — woe  to  tell. 

He  sends  his  rival  in  a trice  to — hell  ; 

A thousand  shots  like  that,  and  strange  to  say, 

Right  up  to  Glory  he  has  won  his  way. 

Pride  walks  a thorny  path  ; it  nothing  bears 
But  swords  and  pistols,  blood,  and  groans,  and  tears. 

Far  different  in  the  happy  vale,  behold 
Humility  at  ease,  uncursed  with  gold  ; 

With  competence  content,  with  wisdom  blessed  ; 

In  peace  he  dwells,  caressing  and  caressed  ; 

No  thorns  beset  his  path,  there  only  grows 
The  bending  corn,  the  violet,  and  the  rose  ; 

Truth,  beauty,  innocence,  at  once  combine. 

And  o’er  his  pathway  sheds  a light  divine  ; 

And  when  he  leaves  the  vale,  to  him  His  given. 

To  walk  amid  the  bowers  of  bliss  in  heaven. 

This  engraving  shows  a rude  mass  of  rocks  rising 
from  the  valley  below.  They  appear  to  be  thrown 
up  by  some  volcanic  explosion,  or  forced  up  by  the 
agency  of  subterranean  fires,  they  are  so  steep,  rug- 
ged and  unequal.  On  the  tops  of  the  ledges  are 
seen  bushes  of  thorns,  high,  and  spreading  in  all  di- 
rections. On  the  first  ledge  is  a man  who  has  scram- 
bled  up  with  some  difficulty  to  the  place  he  now 
occupies.  His  object  is  to  get  as  high  as  he  can, 
and  he  is  seen  about  to  place  himself  on  the  eleva- 
tion of  Gentility.  On  the  next  ridge  is  seen  a man 
and  woman,  who  appear  to  think  a good  deal  of 
themselves.  They  strut  and  swell  like  peacocks, 
although  behind  and  before  danger  threatens.  A 
little  higher  see ! there  is  murder  committed.  One 
man  has  shot  at,  and  killed  his  brother,  just  because 
he  would  not  move  faster  out  of  his  way,  although 
there  was  room  enough  for  both.  At  the  end  of  the 
rocks  and  above  all,  is  a man  in  uniform.  He  has 
attained  the  highest  pinnacle.  Thunder  and  lightning 


30 


RELIGIOUS  ALLEGORIES. 


attend  his  path  ; storms  gather  round  him.  A man  of 
thick  skin,  no  doubt ; thorns  could  not  scratch  him, 
nor  daggers  pierce  him,  nor  bullets  kill  him.  His 
glory,  however,  is  almost  gone.  The  next  step  he 
takes  he  falls,  and  disappears. 

A more  pleasing  picture  presents  itself  to  us  below. 
A lovely  vale  opens  enriched  and  adorned  with  the 
choicest  of  fruits  and  flowers  of  paradise  ; there  the 
fountains  pour  forth  their  living  streams.  The  com 
bends  gracefully  to  the  passing  zephyr.  The  lowly 
violet  rears  her  beauteous  head  in  the  friendly  shade  ; 
the  rose  of  Sharon  decks  the  border  ; the  father, 
mother,  and  little  one  are  seen  walking  together  along 
this  beautiful  valley,  with  Wisdom  for  their  guide. 
The  air  is  filled  with  fragrance  and  sweet  sounds ; 
no  thorns  grow  there  to  obstruct  their  path ; no  light- 
ning’s flash,  nor  thunder’s  roar,  makes  them  afraid. 
Safe,  peaceful  and  happy,  they  pass  along,  while 
Truth,  Beauty,  and  Innocence,  irradiate  their  pathway 
that  leads  directly  to  their  own  sequestered  cottage. 

This  is  an  allegorical  representation  of  Pride  and 
Humility.  The  shelving  rocks  denote  the  rugged 
and  thorny  path  of  Pride.  The--  way  is  raised  by 
the  agency  of  the  devil.  Having  ruined  himself  by 
pride,  he  seeks  to  bring  man  into  the  same  condem- 
nation ; he  tempts  the  children  of  men  to  walk  on  it 
The  Most  High  has  planted  it  with  thorns,  made  it 
difficult  in  order  to  deter  men  from  walking  on  it. 
Notwithstanding  this  merciful  precaution,  it  is  crowd- 
ed with  adventurers.  Nothing  shows  the  fallen  char- 
acter of  man,  more  than  his  silly  and  presumptuous 
pride,  at  once  stupid  and  wicked. 

((  Of  all  the  causes  which  conspire  to  blind 
“ Man’s  erring  judgment,  and  misguide  his  mind, 

“ What  the  weak  head  with  strongest  bias  rules, 
tf  Is  Pride , the  never-failing  vice  of  fools ; 


RELIGIOUS  ALLEGORIES. 


31 


“ Whatever  nature  has  in  worth  denied, 

“ She  gives  in  large  recruits  of  needful  pride  ; 

“ For  as  in  bodies,  thus  in  souls,  we  find 
“ What  wants  in  blood  and  spirits,  swelled  with  wind  ; 

“ Pride,  where  wit  fails,  steps  in  to  our  defense, 

“ And  fills  up  all  the  mighty  void  of  sense.” 

A man  becomes  possessed  of  a little  gold,  and  lie 
all  at  once  becomes  blind,  or  at  least  he  sees  things 
in  a very  different  light  from  what  he  did  once.  He 
himself  is  altogether  another  man.  He  wonders  that 
he  never  before  discovered  his  own  merit.  He  no 
longer  associates  with  his  former  friends ; Oh  no ! 
they  are  not  respectable.  He  wishes  to  be  consid- 
ered a gentleman  ; he  will  no  longer  work  ; he  is 
above  that.  He  sees  his  neighbor  living  in  a higher 
style  than  he  does,  he  is  discontented.  The  thorns 
already  begin  to  scratch  him.  Pride,  however,  can 
bear  a little  pain.  Pride  is  very  prolific.  The  man 
under  its  influence  soon  gets  peevish,  envious,  and 
revengeful.  The  remonstrances  of  conscience  are 
silenced,  and  he  gives  himself  up  to  the  guidance  of 
Ambition. 

He  next  aspires  after  rank  and  fashion  ; but  Pride 
is  very  expensive.  In  order  to  keep  up  appearances, 
he  does  many  things  that  at  one  time,  he  would  never 
have  thought  of  doing.  He  can  lie,  and  be  very 
respectable.  He  can  overreach  and  defraud  his 
neighbor,  and  yet  be  respectable.  He  can  seduce 
the  innocent  and  unsuspecting,  and  destroy  the  hap- 
piness of  entire  families,  and  still  be  considered  re- 
spectable. By  his  slanders  he  has  ruined  the  repu- 
tation of  more  than  one.  By  his  unrighteous  schemes 
he  attains  the  present  object  of  his  proud  heart,  and 
moves  among  the  circles  of  rank  and  fashion. 

Yet  his  soul  is  restless.  It  is  like  the  troubled 
sea ; he  pants  for  Power.  He  pursues  after  honors, 
that  the  trump  of  fame  may  sound  his  name  abroad, 


32  RELIGIOUS  ALLEGORIES* 

and  hand  it  down  faithfully  to  posterity.  He  becomes 
now  a candidate  for  high  office.  In  his  own  opinion 
he  possesses  every  qualification  ; he  is  astonished 
that  the  world  should  be  so  blind  to  his  many  excel- 
lencies. He  here  meets  with  a competitor — he 
wishes  him  out  of  his  way.  “ From  pride  comes 
contention he  picks  a quarrel  with  his  rival.  The 
challenge  succeeds  ; the  duel  is  fought,  and  his  an- 
tagonist falls  weltering  in  his  blood.  He  triumphs. 
Ah  ! unhappy  man  ! Remorse  is  his  companion  for- 
ever— the  ghost  of  the  murdered  haunts  him  contin- 
ually. 

He  is  installed  in  office.  He  scruples  at  nothing 
that  will  but  increase  his  power ; the  man’s  pride 
knows  no  bounds — he  aspires  now  after  conquest 
and  dominion.  He  will  be  a Hero ; he  will  attain 
the  high  pinnacle  of  military  renown  and  glory.  War, 
fearful,  devastating  war,  goes  before  him ; Famine 
and  Pestilence  attend  him  ; Ruin  and  Misery  follow 
close  behind,  but  u Pride  goeth  before  destruction  !” 
There  are  others  who  wish  him  out  of  the  way.  A 
shot  from  his  own  ranks  cuts  him  down.  From  his 
high  elevation  he  is  brought  low.  His  glory  is  de- 
parted. 

“ Heroes  are  much  the  same,  the  point's  agreed, 

“ From  Macedonia’s  madman  to  the  Swede  ; 

“ Mark  by  what  wretched  steps  their  glory  grows, 

“ From  dirt  and  seaweed  as  proud  Venice  rose ; 

“ In  each  how  guilt  and  greatness  equal  ran, 

“ And  all  that  raised  the  hero  sunk  the  man.” 

The  man  with  his  family  in  the  happy  vale,  repre- 
sents Humility.  The  passions  seldom  operate  alone ; 
humility  begets  contentment  and  peace.  He  is  sat- 
isfied with  the  position  God  has  given  him.  He  has 
learned  from  the  book  of  wisdom  that  happiness  con- 
sists not  in  the  abundance  of  things  which  a man 


RELIGIOUS  ALLEGORIES. 


33 


may  possess  ; hence  contentment  is  his  safe -guard. 
He  has  no  desire  to  ascend  the  rugged  path  of  pride  ; 
he  drinks  wisdom  and  knowledge  from  the  fountain 
of  Truth — he  quaffs  pleasure  at  the  springs  of  do- 
mestic bliss.  His  greatest  treasure  is  a good  con- 
science— his  highest  ambition  to  walk  humbly  with 
his  God.  Free  from  the  consuming  cares,  the  tor- 
turing desires,  the  fierce  passions,  the  dreadful  fears, 
and  gnawing  conscience  of  the  man  of  Pride,  he  en- 
joys peace.  He  labors  to  discharge  all  the  duties  of 
his  station,  with  an  eye  single,  doing  all  to  the  glory 
of  God.  His  present  path  is  safe,  peaceful  and 
happy,  and  his  hope  of  the  future,  blessed  and  glorious. 

“ Far  from  the  madding  crowd’s  ignoble  strife, 

“ Their  sober  wishes  never  learned  to  stray ; 

“ Along  the  cool,  sequestered  vale  of  life, 

“ They  keep  the  noiseless  tenor  of  their  way.” 

Behold  how  great  is  the  difference  between  Hu- 
mility and  Pride.  Pride  assumes  an  elevated  posi- 
tion, and  looks  down  with  contempt  on  all  beneath. 
Humility  is  content  with  a lowly  seat,  and  mingles 
kindly  with  the  brotherhood  of  man.  Pride  climbs  a 
steep,  dry,  and  rugged  path,  beset  with  thorns  and 
briars.  Humility  walks  the  verdant  vale  amid  rip- 
pling brooks,  blushing  corn,  and  flowers  of  vernal 
beauty.  Pride  occupies  a dangerous  place  ; even 
nature  contends  against  him.  The  thunder,  the 
lightning,  and  the  storm,  encompass  him  about. 
Humility  walks  with  nature,  and  her  path  is  safe. 
Pride  is  tormented  with  cares,  fears,  and  vain  desires. 
Humility  enjoys  the  peace  of  God  that  passeth  un- 
derstanding. Pride  works  all,  and  endures  all,  to  be 
seen  of  dying  men.  Humility  courts  the  eye  only 
of  the  living  God.  The  path  of  Pride  leads  to 
shame  and  everlasting  contempt ; that  of  Humility  to 
Honor,  Glory,  and  Eternal  Life. 

3 


34 


RELIGIOUS  ALLEGORIES. 


tVhosocvcr  will  lose  his  life  for  my  sake  shall  save  it.  Luke  ix.  24. — lie  died- 
for  all.- — 2 Cor.  v.  15.  We  ought  to  lay  dovm  our  lives  for  the  brethren. 
— 1 John,  iii.  16, 


THE  SACRIFICE. 

See  here  the  Warriors  on  the  battle-field, 

In  dread  array  with  gleaming  spear  and  shield  ; 
They  rush  together  with  the  mighty  roar 
Of  stormy  ocean  on  a rock-bound  shore ; 

Shields  strike  on  shields,  helmets  on  helmets  clash* 
In  pools  of  purple  gore  the  Legions  splash. 


RELIGIOUS  ALLEGORIES. 


35 


From  Latium’s  host  the  sound  of  triumph  rings. 

And  Victory  guides  them  on  her  crimson  wings : 

Then  the  brave  Roman,  fired  with  patriot  zeal. 

His  life  devoted  for  his  country’s  weal  ; 

The  victors  then  in  dire  amazement  stood, 

As  on  he  swept  like  a destroying  flood  ; 

His  blood-stained  sword  through  crest  and  corselet  sank, 
Like  Death’s  own  angel,  swift  he  strewed  each  rank: 

At  length  he  fell, — and  Rome’s  proud  banner  waved 
Its  folds  triumphant  o’er  a nation  saved. 

Behold,  here,  the  battle-field ; the  warriors  are 
seen  arrayed  in  all  the  pompous  circumstance  of  war. 
Armed  with  shield  and  javelin,  they  stand  prepared 
for  dreadful  combat.  See  ! the  ranks  are  broken  ; 
one  is  seen  rushing  into  the  midst  of  the  enemy- — on 
he  sweeps  like  a tornado-right  and  left  he  hurls  the 
blood-stained  , spear  ; he  cuts  his  way  through — the 
foe,  astounded  at  his  daring  intrepidity,  give  back. 
Again  they  rally,  and  the  hero  falls  covered  with  a 
hundred  wounds  ; he  has,  however,  effected  his  object 
—the  ranks  are  broken  ; his  comrades  follow  up  the 
advantage  thus  gained — rushing  into  the  breach  they 
rout  the  foe,  and  soon  victory  sits  perched  upon  their 
banner. 

The  Romans,  being  at  one  time  engaged  in  battle 
against  the  Latins,  the  latter  had  the  advantage,  and 
victory  was  about  to  decide  in  their  favor,  when  Pub- 
lius Decius,  observing  how  things  went,  fired  with  a 
generous  zeal,  determined  to  sacrifice  his  life  for 
his  country’s  welfare.  He  threw  himself  upon  the 
ranks  of  the  enemy,  and  after  having  committed  great 
slaughter  among  them,  fell,  overwhelmed  with  wounds. 
His  countrymen,  inspired  by  his  heroic  examplef 
rallied  their  forces,  renewed  the  combat,  fought  with 
great  bravery,  and  gained  a complete  victory.  De- 
cius left  behind  him  a son,  who  in  like  manner  sacri- 
ficed his  life  in  a war  with  the  Etruscans ; also,  a 


36 


RELIGIOUS  ALLEGORIES. 


grandson  who  sacrificed  himself  in  the  war  waged 
against  Pyrrhus.  His  example  influenced  his  coun- 
trymen down  to  the  last  of  the  Romans. 

The  hero  sacrificing  his  life  for  his  country’s  good, 
represents  the  Christian  Missionary  falling  in  the 
midst  of  heathen  lands.  The  young  man  already 
belongs  to  the  sacramental  host ; devoutly  attached 
to  his  Saviour,  burning  with  zeal  for  his  glory,  he 
longs  to  do  something  to  advance  his  kingdom  on  the 
earth.  The  two  armies  he  knows  are  in  the  field  ; 
long,  fierce  and  bloody,  has  been  the  contest.  O ! if 
he  were  permitted  to  turn  the  battle  to  the  gate. 
That  he  may  see  distinctly  the  state  of  things,  he  as- 
cends the  mount  of  Vision ; in  one  direction  he  be- 
holds Africa  bleeding  and  prostrate  beneath  the 
powers  of  evil — he  sees  tribe  waging  against  tribe 
bloody  and  cruel  wars ; rivers  run  red  with  the  blood  of 
its  slaughtered  millions ; its  mountains  are  crimsoned 
with  human  sacrifices ; its  vallies  resound  with  the 
wild  yells  of  demon- worshippers.  In  Central  Africa 
he  sees  forty  millions  ignorant,  cruel  and  supersti- 
tious, covered  with  the  blackness  of  night ; every 
where  cruelty  reigns  rampant,  enslaving  and  destroy- 
ing millions  of  immortal  souls  ; and  as  he  bends  over 
this  mass  of  woe,  he  thinks  he  hears  Africa  “ weep- 
ing for  her  children”  as  she  “ stretches  out  her  hands 
unto  God.” 

He  turns  his  eyes  in  another  direction,  and  he  be- 
holds China — vast,  populous  China : an  infidel  refine- 
ment, mixed  with  abominable  vices  prevails  ; one 
vast  chain  binds  them  fast  to  the  pictured  idols  of 
their  own  creating  ; there  they  are  ignorant  of  Jeho- 
vah, and  Jesus  Christ  whom  he  has  sent ; without 
hope  in  the  world. 

He  ventures  to  look  still  further.  Now  he  beholds 
the  myriads  of  India  crushed  beneath  a gigantic  sys- 


RELIGIOUS  ALLEGORIES. 


37 


tem  of  error — the  growth  of  ages.  The  rivers  as 
they  roll,  the  mountains  as  they  rise,  the  vallies  as 
they  open,  all  proclaim  the  deep  degradation  of  the 
people.  64  They  have  priests,  but  they  are  imposters 
and  murderers  ; and  altars — but  they  are  stained 
with  human  blood  ; and  objects  of  worship — but  they 
sacrifice  to  devils  and  not  to  God.  The  countless 
mass  is  at  worship — before  the  throne  of  Satan, 
glowing  as  with  the  heat  of  an  infernal  furnace — - 
with  rage,  lust,  and  cruelty,  for  their  religious  emo- 
tions. He  looks  again  ; their  demon-worship  is  over, 
but  are  they  satisfied  ? How  eager  their  looks  ! how 
objectless  and  restless  their  movements ! how  the 
living  mass  of  misery  heaves  and  surges,  and  groans 
and  travails  in  pain  together.  He  beholds  them  44  as 
travellers  into  Eternity ; how  vast  the  procession 
they  form,  how  close  their  ranks,  how  continuous  the 
line,  how  constant  and  steady  the  advance  ! an  angry 
cloud  hangs  over  them— which  moves  as  they  move 
—and  ever  and  anon  emits  a lurid  flash  ; it  is  stored 
with  the  materials  of  judicial  wrath.  Thousands  of 
them  have  reached  the  edge  of  a tremendous  gulph— * 
it  is  the  gulph  of  perdition,  and  they  are  standing  on 
the  very  brink.  God  of  mercy,  they  are  falling  over. 
They  are  gone  !” 

Finally  he  looks  at  home  ; here,  in  his  own  be- 
loved land,  he  sees  millions  of  immortal  souls,  for 
whom  Christ  died,  shut  up  in  unbelief  and  ignorance. 
Slaves,  doomed  to  labor  in  despair,  and  to  die  without 
hope. 

“ From  Greenland’s  icy  mountains. 

From  India’s  coral  strand. 

Where  Afric’s  sunny  fountains 
Roll  down  their  golden  sand ; 

From  many  an  ancient  river, 

From  many  a palmy  plain. 

They  call  him  to  deliver 

Their  land  from  error’s  chain.” 


88 


RELIGIOUS  ALLEGORIES. 


He  hears  the  call ; it  sinks  deep  into  his  heart. 
He  burns  to  carry  to  Africa  the  tidings  of  the  God 
of  Love— to  China  the  system  of  Eternal  Truth — to 
India  the  sacrifice  of  the  Son  of  God— to  his  op- 
pressed countrymen  the  Liberty  that  maketh  “free 
indeed. ” Viewing  the  vast  and  deadly  plague  that 
desolates  the  earth,  he  longs  to  carry  into  the  midst 
thereof  the  censer  of  incense,  that  the  plague  may 
be  stayed,  and  spiritual  health  every  where  estab- 
lished. In  the  spirit  of  devotion  he  exclaims,  “ here 
am  I,  send  me.55 

“ My  life  and  blood  I here  present. 

If  for  thy  truth  they  may  be  spent.” 

Now  he  selects  his  field  of  labor ; the  tear  of  love 
and  friendship  bedews  his  cheek — the  parting  hand 
is  given— the  last  farewell  breaks  from  his  trembling 
lips— he  flies  on  the  wings  of  the  wind  to  meet  the 
foe.  Soon  he  is  at  the  post  of  duty ; he  flings  the 
torch  of  heavenly  love  into  the  midst  of  midnight 
darkness  ; powerfully  he  wields  the  sword  of  truth 
against  gigantic  forms  of  error.  He  wrestles  with 
the  man  of  sin  and  prevails  ; the  might  of  God  is 
with  him  ; the  enemy  falls  before  him  ; he  takes  pos- 
session of  his  strong  places.  The  banner  of  Em- 
manuel opens  its  folds  triumphant  to  the  breeze ; 
soon  the  infant  Church  lifts  up  its  voice,  “ hosanna, 
hosanna  in  the  highest.” 

But  in  the  struggle  the  Hero  falls.  Through  the 
influence  of  the  deadly  climate,  or  through  the  dead- 
lier passion  of  the  ferocious  natives,  he  falls.  Far 
from  home  and  friends  he  falls,  and  “ unknelled  and 
uncoffined”  he  is  borne  to  the  house  appointed  to  all 
the  living ; the  earth  closes  over  him  ; not  a stone 
tells  where  he  lies ; but  his  object  is  effected,  the 
seed  is  sown.  The  tree  of  Life  is  planted,  whose 


RELIGIOUS  ALLEGORIES. 


39 


leaves  shall  be  for  the  healing  of  a nation’s  curse. 
The  nation  that  smote  him  by  and  by  shall  remember 
him  whom  they  pierced,  and  mourn  deeply  because 
of  the  madness  of  their  guilt.  He  is  crowned  with 
glory,  honor,  and  immortality ; the  brightest  diadem 
in  heaven’s  own  gift  is  his  ; he  wears  it  as  his  due. 

He  has  fallen,  but  like  Samson,  he  slew  more  dying  than 
when  he  was  alive.  The  Temple  of  Error  is  overthrown,  the 
tree  of  gospel  liberty  is  watered  by  the  blood  of  its  martyrs  ; 
thus  has  it  ever  been,  from  the  time  of  the  proto-martyr  to  him 
of  Erromanga.  Every  stroke  received  is  a victory  gained, 
every  death  a triumph.  The  sacrificing  spirit  of  the  brave 
Roman  lived  in  his  immediate  descendants  and  fired  a whole 
nation  vrith  the  love  of  heroic  deeds  ; it  is  so  with  the  Chris- 
tian Hero,  and  to  much  better  purpose.  Living  he  was  located  ; 
his  sphere  of  usefulness  was  limited  ; now  he  possesses  a 
ubiquity  of  presence  ; he  is  every  where  animating  the  Church 
of  God  by  his  example  ; and  she  is  animated — the  spot  where 
he  fell  becomes  a recognized  part  of  her  possessions.  Others 
rush  forward  and  secure  the  prize.  Every  one  of  his  wounds 
become  more  effective  and  eloquent  than  the  mouth  of  the  liv- 
ing orator,  speaking  through  all  time.  Dying,  he  becomes  an 
immortal,  his  very  name  becomes  a watch-word-— his  deeds,  a 
memorial  unto  all  generations  ; his  heroic  example,  a glorious 
inheritance.  If  the  offering  of  the  widow’s  mites  have  con- 
stituted so  rich  a treasury  to  the  Church,  how  much  more  shall 
the  sacrifice  of  the  Christian  Hero  open  to  her  a mine  of 
wealth,  at  once  precious  and  inexhaustible. 

“ *T  is  now  the  time  of  strife  and  war, 

The  contest  sounds  on  every  side  ; 

Nations  are  bound  to  Satan’s  car, 

And  who  shall  meet  him  in  his  pride  1 
Is  there  no  arm  his  power  to  break  1 
Are  there  no  hearts  that  deeply  feel  1 
Sons  of  the  kingdom  ! rise,  awake  ! 

Obey,  at  length,  your  Saviour’s  will. 

Go,  bear  the  gospel  banner  forth. 

Its  glittering  web  of  light  unroll, 

To  gleam  sublime  from  south  to  north. 

And  scatter  light  from  pole  to  pole.” 


40 


RELIGIOUS  ALLEGORIES 


Whosoever , therefore , shall  be  ashamed  of  me — of  him  shall  th s Son  of  Mem 
be  ashamed.  Mark,  viii.  38. 


NO  CROSS,  NO  CROWN. 

See  where  the  Cross  of  duty  stands  upright, 
Above  it,  shines  the  Crown  with  radiant  light ; 
Right  in  the  narrow  way  the  Cross  it  stands, 

And  all  the  space  completely  it  commands  ; 

On  either  side  behold  ! vast  rocks  arise, 

Expand  their  width,  and  reach  the  topmost  skies : 


RELIGIOUS  ALLEGORIES. 


41 


See  numbers  there,  who  fain  the  Crown  would  have, 

But  will  not  touch  the  Cross,  their  souls  to  save  ; 

They  seek  some  other  way,  but ’t  will  not  do, 

They  wander  on,  and  find  eternal  woe. 

But  one  is  seen  advancing  right  ahead. 

And  like  his  Lord — the  Cross  he  will  not  dread  ; 

He  takes  it  up — *’t  is  feathers — nothing  more — 

He  travels  onward  faster  than  before ; 

He  loves  the  Cross,  nor  ever  lays  it  down, 

’Till  he  receives  instead  the  starry  Crown. 

On  a gently  rising  ground,  a Cross  of  somewhat 
large  dimensions  is  seen  to  stand  erect ; above  it, 
and  suspended  in  the  air,  a bright  Crown  sparkles 
with  a brilliant  light.  On  both  sides  of  the  Cross 
rocks,  vast  and  precipitous,  lift  up  their  tops  to  the 
heavens ; on  either  side  they  extend  as  far  as  the 
eye  can  reach.  Many  persons  are  seen  going  round 
the  base  of  the  mountain  chain  ; their  object  appears 
to  be  to  get  the  Crown  ; it  is  theirs,  if  they  will  but 
get  it  according  to  the  condition  proposed.  They 
have  been  trying  to  go  through  the  narrow  passage, 
but  the  wooden  cross  blocks  up  the  entrance  ; they 
never  think  of  moving  that,  although  they  try  to 
climb  the  mountain  barrier,  which  is  much  more  dif- 
ficult. See  ! one  is  now  attempting  to  ascend,  but 
it  is  all  in  vain— there  is  no  other  way  than  through 
the  chasm.  Away  they  go,  wandering  round  and 
round ; some  are  seen  falling  off  a precipice,  they 
are  dashed  to  pieces  ; others  lose  themselves  among 
dark  labyrinths,  and  some  are  torn  to  pieces  by  wild 
beasts.  All  come  to  a bad  end — not  one  of  them 
obtains  the  Crown. 

One,  however,  is  seen  alone,  marching  up  to  the 
terrible  Cross  ; he  walks  with  a firm  step.  Decision 
is  his  name  ; he  goes  right  up  to  the  Cross,  he 
quickly  throws  it  down — it  is  only  a few  inches  in 
the  ground  ; he  takes  it  up,  its  weight  is  nothing,  for 


42 


RELIGIOUS  ALLEGORIES. 


it  is  hollow.  He  carries  it  to  the  place  appointed, 
lays  it  down,  and  receives  the  glittering  Crown,  and 
bears  it  away  in  triumph. 

By  the  Cross  here  is  signified  religious  duties ; by 
the  Crown — immortality  in  heaven  ; those  who  pass 
by  the  Cross  and  wander  round  the  wall,  represent 
those  who  think  of  heaven,  but  neglect  duty  ; the 
man  who  boldly  takes  up  the  Cross — the  faithful 
Christian.  Many  persons  think  about  heaven,  who, 
alas  ! will  never  arrive  there  ; nay,  they  do  more, 
they  actually  set  out  for  it — perhaps  make  a profes- 
sion of  religion  ; they  do  not  like  the  idea  of  being 
lost ; submit  to  a partial  reformation,  and  make  an 
approach  toward  the  performance  of  religious  duties. 
They  just  obtain  a sight  of  them,  and  they  are  fright- 
ened ; this  is  the  Cross.  What  is  there  in  the  Cross 
so  dreadful  ? Let  us  see.  Of  all  who  present  them- 
selves as  candidates  for  heaven,  it  is  required  that 
they  become  poor  in  spirit — humble  as  a little  child — 
penitent  for  sin — “ perfect  and  pure,  as  He  is  pure” 
—that  they  do  deny  self — crucify  the  flesh — mortify 
the  body — subdue  inordinate  desires — set  the  affec- 
tions on  things  above — hunger  and  thirst  after  right- 
eousness— forgive  enemies- — submit  to  persecution 
for  Christ’s  sake — to  exercise  a constant  watchfulness 
over  themselves,  and  against  the  world  and  the  devil. 
The  hand,  if  it  offends,  must  be  cut  off— the  eye 
plucked  out. 

They  are  told  of  the  straight  gate — the  narrow 
way — the  yoke — the  burden — the  race — the  warfare, 
etc.  Yea,  the  whole  man  is  to  be  brought  under 
new  influences,  governed  by  new  principles,  and  to 
live  for  new  ends.  Self-denial,  self-discipline,  and 
self-conquest,  are  made  indispensable  prerequisites 
for  the  kingdom  of  Heaven.  This  is  the  Cross,  it 
stands  in  the  path  of  life  ; to  proceed,  it  must  be  em- 


RELIGIOUS  ALLEGORIES. 


43 


braced.  Christ  is  “ the  way”  to  God.  His  atone- 
ment, example,  doctrines,  commandments — there  is 
no  other  way,  there  can  be  no  other — a wall  of  ada- 
mant, wide  as  earth,  high  as  heaven,  meets  us  in  our 
attempts  to  find  one  ; on  which  stands  inscribed  in 
letters  of  light,  “ He  that  entereth  not  by  the  door, 
but  climbeth  up  some  other  way,  the  same  is  a thief 
and  a robber.” 

Religious  duties  are  irksome  and  disagreeable  to 
the  carnal  mind — to  the  unconverted  ; it  is  their  na- 
ture to  be  so.  By  them  a man  may  know  what  he 
is,  whether  he  is  converted  or  not ; the  Cross  is  a 
mirror.  Religious  duties  are  imposed,  not  that  by 
performing  them  we  may  earn  a title  to  heaven,  but 
because  they  are  necessary  for  the  purification  of  our 
moral  nature,  through  the  grace  of  Christ,  that  we 
may  become  meet  to  be  partakers  of  the  inheritance 
of  the  Saints  in  light.  To  neglect  the  Cross  is  to 
neglect  all ; it  is  to  go  to  the  feast  without  the  wed- 
ding garment  ; it  is  to  go  forth  to  meet  the  bride- 
groom without  light,  and  without  oil  in  our  vessels. 

We  may  substitute  something  else  for  the  Cross  ; 
such  as  morality,  philosophy,  or  even  works  of  pain- 
ful pennance.  It  will  be  all  in  vain  ; as  long  as  we 
continue  unwashed,  unjustified,  unsanctified,  we  are 
unsafe — in  momentary  danger  of  hell  fire.  There  is 
no  neutrality  in  this  war.  In  revolutions  of  States 
and  Empires,  those  who  do  not  take  up  arms  against 
the  foe,  are  deemed  as  enemies  ; it  is  so  here.  “ He 
that  is  not  with  me  is  against  me,  and  he  that  gath- 
ereth  not  with  me  scattereth  abroad.”  This  is  the 
conclusion  of  the  whole  matter.  When  Christ  comes 
to  judge  the  world,  all  who  will  not  now  take  up  the 
Cross  will  be  regarded  as  enemies  ; instead  of  the 
Crown  they  will  have  the  curse  ; instead  of  Heaven, 
everlasting  fire  with  the  Devil  and  his  angels. 


44 


RELIGIOUS  ALLEGORIES. 


Hence  it  is  that  so  many  44  draw  back  to  perdi- 
tion.”  Ignorant  of  the  great  principles  of  religion, 
of  its  power  to  save,  they  wear  it  as  a cloak  to  hide 
the  deformity  within ; so  inadequate  are  their  con- 
ceptions of  its  excellency,  that  they  will  not  sacrifice 
a single  lust,  a momentary  gratification,  one  darling 
idol,  to  insure  the  44  eternal  weight  of  glory”  which 
it  promises. 

44  No  Cross , no  Crown!”  Some  of  the  early  disci- 
ples of  the  great  Messiah,  when  the  spiritual  nature 
of  Christianity  was  presented  to  them,  were  44  of- 
fended.” Their  carnal  stomachs  loathed  44  the  bread 
which  came  down  from  heaven.”  Companions  of 
the  world,  they  rejected  the  44  fellowship  with  the 
Father,  and  with  the  Son,  Jesus  Christ ;”  the  Cross 
displeased  them,  and  with  their  own  hands  they  in- 
scribed their  names  with  those  44  who,  having  put 
their  hand  to  the  plough,  looked  back,  and  so  became 
unfit  for  the  kingdom  of  God.” 

44  No  Cross,  no  Crown  !”  See  ! that  young  man 
running  toward  the  great  teacher ; what  can  he 
want  with  him  ? He  is  a noble  man,  a ruler  of  the 
Jews.  Strange  sight,  indeed,  to  see  ! A ruler  of 
the  Jews  running  after  the  despised  Gallilean.  What 
is  his  business  ? He  inquires  about  the  way  to 
heaven  ; he  seems  a good  deal  in  earnest ; he  runs, 
and  kneels  at  the  Saviour’s  feet ; listen  to  him.  O, 
says  he,  44  what  shall  I do  that  I may  inherit  eternal 
life  ?”  44  Take  up  the  Cross,  and  thou  shalt  have 

treasure  in  heaven,”  said  the  Saviour,  as  he  looked 
kindly  upon  him.  The  young  man  looks  4 sad,’  he  is 
4 sad,’  and ’t  is  a 4 sad’  sight  to  see.  He  wants  the 
44  treasure  in  heaven.”  But  he  wont  take  up  the 
Cross,  and  they  go  together ; God  has  joined  them, 
and  what  God  has  joined  no  man  can  put  asunder. 
He  looks  at  the  Saviour  again  inquiringly,  as  much 


RELIGIOUS  ALLEGORIES* 


45 


as  to  say,  “ Is  there  no  other  way  ?”  The  Savior 
understands  him  ; he  points  him  to  the  Cross  again, 
saying  “ Except  a man  deny  himself,  and  take  up 
his  Cross,  he  cannot  be  my  disciple.”  Fearful  cri- 
sis, what  will  he  do  ? The  Saviour  is  looking  at  him — 
the  disciples — the  multitude  standing  around — God 
— the  holy  angels — glorified  spirits — all  are  looking 
« — yea,  hell  is  looking  on  this  spectacle.  What  is 
the  issue  ? O,  dreadful  infatuation ; 4 heaven  that 
hour  let  fall  a tear.’  He  who  knew  the  command- 
ments by  heart,  and  who  had  kept  them  from  his 
youth  up ; he  turns  his  back  on  Christ  and  heaven, 
and  goes  away  “ sorrowful,”  to  be  yet  more  u sorrow- 
ful” long  as  eternal  ages  roll. 

Have  the  Cross  and  have  the  Crown.  Look 
again  at  that  young  man  walking  boldly  up  to  the 
Cross  ; he  lays  hold  of  it  exclaiming,  “ when  I am 
weak  then  am  I strong  ; I can  do  all  things  through 
Christ  strengthening  me.”  He  finds  it  ‘ easy’  and 
4 light,’  pleasant  and  delightful ; he  bears  it  faithfully 
in  palaces  and  in  prisons — in  the  wilderness  and  in 
the  city — on  the  sea  and  on  the  land — among  Jew 
and  Greek— Barbarian  and  Scythian — Bond  and 
Free — -every  where  exclaiming  as  he  goes,  66  God  for- 
bid that  I should  glory,  save  in  the  Cross  of  my 
Lord  and  Saviour  Jesus  Christ,”  and  having  carried 
it  the  appointed  time  he  lays  it  at  the  Saviour’s  fee^ 
singing  triumphantly : 

“ I have  fought  a good  fight ; 

“ I have  finished  my  course  ; 

“ I have  kept  the  faith  : 

“ Henceforth  there  is  laid  up 
“ For  me — A Crown  of  Righteousness 


46  RELIGIOUS  ALLEGORIES. 


They  cry  unto  the  Lord  in  their  trouble , and  he  bringetk  them  out  of  theif 
distresses.- — Pa.  cvii.  28.  Then  the  waters  had  overwhelmed  us. — *P& 
exxiv.  4. 


THE  LIFE-BOAT. 

Loud  yell  the  winds  escaped  from  caves  beneath, 

And  summon  Ocean  to  the  Feast  of  Death  ; 

Ocean  obeys,  high  lifts  his  hoary  head, 

With  fearful  roar,  impatient  to  be  fed  ; 

With  maddened  rage  his  mountain  billows  rise, 

And  shake  the  earth  and  threaten  e’en  the  skies. 

See  the  poor  bark  engulphed — with  precious  freight— 
Who,  who  can  save  her  from  impending  fate  ? 


RELIGIOUS  ALLEGORIES, 


47 


Old  Ocean  strikes  her  with  tremendous  shock. 

And,  oh  ! she *s  stranded  on  a sunken  rock  ; 

Horror  and  grief  now  seize  the  hapless  crew. 

To  hope  and  life  they  bid  a last  adieu : 

Thousands  on  shore  behold  their  awful  plight. 

But  cannot  save  them  ; ’t  is  a piteous  sight. 

At  this  dread  crisis,  on  the  mountain  wave 
Is  seen  the  “ Life-boat ,”  with  intent  to  save ; 

Onward  she  dashes  o’er  that  sea  of  strife, 

Buoyant,  and  hopeful,  ’t  is  a thing  of  life, 

She  makes  the  wreck,  and  from  its  drifting  spars, 

She  takes  on  board  the  drifting  mariners  ; 

Trip  after  trip  she  makes — with  mercy  fraught — 

’Till  they  are  safely  carried  into  port. 

Here  is  portrayed  the  life-boat  hastening  to  the 
rescue  ; the  winds,  escaped  from  their  prison-house* 
issue  forth  roaring  indignantly  at  having  been  con- 
fined so  long.  Ocean  is  summoned  to  the  feast  of 
Death  ; Neptune  obeys  the  summons— instantly  he 
is  all  commotion,  stirred  up  from  his  lowest  depths* 
impatient  to  satiate  his  devouring  appetite  ; he  dashes 
his  billows  against  the  earth— he  assails  the  very 
heavens.  Behold  the  frail  ship  exposed  to  all  the 
fury  of  his  rage  ; she  is  laden  with  precious  treasure. 
Her  ruin  appears  inevitable.  Loud  roars  Neptune  ; 
loud  roar  the  winds ; loud  too,  snap  and  crack  the 
cordage  and  the  sails  ; high  rises  the  mountain  surf. 
The  bark  44  mounts  up  to  the  heaven,”  deep  yawns 
the  gulph  beneath ; she  goes  down  again  into  the 
depths  ; the  crew  are  “ at  their  wits  end,”  their  soul 
is  melted  because  of  trouble.  But  instead  of  calling 
“ upon  the  Lord  in  their  trouble,”  that  He  might 
1 bring  them  out  of  their  distresses,”  they  drink 
and  are  drunken.  Still  the  waves  and  the  billows  go 
over  them ; at  length  a mountain  wave  dashes  the 
vessel  on  a sunken  rock,  she  falls  to  pieces  ; the  men 
cling  to  masts,  spars,  and  broken  pieces ; despair  sits 
on  every  countenance  ; multitudes  from  the  shore 


48 


RELIGIOUS  ALLEGORIES. 


behold  the  catastrophe,  but  cannot  succor.  Lament- 
able sight ! 

At  this  appalling  moment,  when  all  hope  is  taken 
away  of  their  being  saved,  the  Life-boat  is  launched 
into  the  terrific  ocean.  Will  not  she  also  fall  a prey 
to  the  watery  monster  ? See  ! she  lives  above  the 
waves  ; her  gallant  crew  impel  her  forward ; on  she 
dashes — -she  leaps  from  billow  to  billow ; soon  she 
reaches  the  wreck,  and  begins  her  work  of  mercy. 
Quickly  she  takes  the  drowning  wretches  from  the 
drifting  spars,  giving  back  to  them  life  and  hope. 
Some,  indeed,  not  yet  sobered,  will  not  be  saved  ; 
others  in  the  same  condition  take  the  “ life-preserv- 
ers” for  pirates,  that  have  come  to  take  and  sell  them 
for  slaves,  therefore  refuse  to  leave  the  raft.  No  time 
is  to  be  lost.  All  they  can,  they  receive  on  board, 
and  carry  safely  into  port,  amid  the  acclamations  of 
the  multitude. 

O what  is  this  but  a picture  of  the  goodness  of 
our  God  in  Christ,  in  establishing  his  Church  on  the 
earth.  The  tempestuous  sea  is  this  world,  the  wreck 
is  man  ; the  life -boat  is  the  Church,  and  the  multi- 
tudes on  shore  may  represent  the  heavenly  host  who 
look  with  interest  into  the  affairs  of  man’s  redemp- 
tion. 

The  world  is  indeed  a “ troubled  sea,”  a tempest- 
uous ocean  ; it  is  raised  into  fury  by  the  breath  or 
spirit  of  the  “ evil  one,”  “ the  prince  of  the  Power 
of  the  air,”  who,  having  escaped  from  his  prison- 
house,  the  u bottomless  pit,”  descends  in  great  wrath 
and  summons  all  the  powers  of  evil  to  aid  him  in  the 
destruction  of  mankind.  Here  roll  the  waves  of 
profanity — there  those  of  impurity ; here  dash  with 
fury  the  breakers  of  Revenge — there  rise  impetuous 
the  mountain  billows  of  Pride  ; on  the  right  are  seen 
the  rocks  of  Infidelity — on  the  left  the  quicksands  of 


RELIGIOUS  ALLEGORIES. 


49 


Destruction,  while  the  whirlpools  of  Mammon  abound 
in  every  part. 

Man,  shipwrecked  by  the  first  transgression,  is  cast 
jpon  this  troubled  sea,  exposed  to  all  its  dangers  ; 
ignorant  and  helpless,  he  is  “ tossed  upon  life’s 
stormy  billows.”  Wave  after  wave  rolls  him  on- 
ward to  destruction  ; the  whirlpool  opens  wide  its 
mouth  to  “ swallow  him  whole,  as  those  that  go  down 
into  the  pit.”  Is  all  lost  ? must  he  become  a prey  to 
the  devouring  elements  ? Ah ! is  there  no  eye  to 
pity  ? no  arm  to  save  ? Oh,  divine  compassion  ! 
u God  so  loved  the  world,”  that  the  Life -boat  is 
launched  ; Jesus  is  in  the  midst  of  her  ; he  guides  her 
movements  ! his  disciples  form  the  crew  ; they  en- 
counter the  storm  that  Satan  has  raised ; they  spring 
from  wave  to  wave,  from  billow  to  billow, 

“ With  cries,  entreaties,  tears,  to  save, 

And  snatch  them  from  the  gaping  grave 

They  take  sinners  from  off  the  waves  that  are  bear- 
ing them  on  to  death,  and  place  their  feet  upon  the 
Rock  of  Salvation.  Some  are  too  proud  to  accept 
deliverance ; such  are  left  in  their  sad  condition. 

To  speak  without  a figure,  the  Lord  Jesus  Christ 
has  established  his  church  upon  the  earth,  for  the 
salvation  of  men.  This  is  the  proper  business  of 
the  Church,  even  as  of  the  life-boat,  to  save  men  ; 
its  sacraments,  ordinances,  and  various  means  of 
grace,  all  leading  to  Christ,  the  Saviour,  are  well 
adapted  to  do  this  ; and  when  used  aright,  they  never 
fail  to  ensure  salvation.  Believe,  love,  obey,  “ this 
do  and  you  shall  live.” 

And  whereas  the  usefulness  of  the  “ Life-boat ” 
consisted  in  having  her  bottom  and  sides  hollow  and 
filled  with  air,  so  the  usefulness  of  the  Church  de- 
pends upon  her  being  filled  with  the  Holy  Spirit, 
4 


50 


RELIGIOUS  ALLEGORIES, 


with  the  atmosphere  of  heaven;  and  as  boats  not 
made  air-tight  fail  to  be  useful  in  the  storm,  and 
prove  the  destruction  of  those  who  venture  in  them, 
in  like  manner,  Churches  lacking  the  atmosphere 
of  heaven,  being  destitute  of  the  power  of  the 
Holy  Ghost,  fail  in  being  serviceable  to  the  souls 
of  men,  and  sink  into  the  “ dead  sea”  of  forms  and 
ceremonies. 

The  Church  of  Christ — that  is,  a company  of  true 
believers — being  filled  with  the  Holy  Spirit,  become 
inflamed  with  zeal,  and  animated  with  love  for  per- 
ishing sinners.  The  love  of  Christ  constraineth 
them,  for  they  thus  judge  : if  Christ  died  for  all, 
then  were  all  dead — and  that  he  died  for  all,  that  they 
which  live  should  not  henceforth  live  unto  themselves, 
but  unto  him  that  died  for  them  and  rose  again.  In 
seeking  to  save  souls,  they  seek  Christ’s  honor  and 
glory,  by  establishing  his  dominion  on  the  earth ; 
daily  the  Church  influenced  thus,  makes  efforts  for 
the  salvation  of  men  ; her  grand  effort  is  on  the  Sab- 
bath-day. On  this  day,  worldly  business  is  laid 
aside  ; the  Angel  of  Mercy  rings  her  bell  around 
the  earth ; the  Ambassadors  of  Heaven  appear,  and 
issue  their  proclamation  unto  the  children  of  men ; 
life  and  immortality  are  offered  without  money  and 
without  price  ; Mercy  is  active  on  the  earth.  Foun- 
tains of  living  waters  are  opened  in  dry  places  ; 
heaven’s  gates  are  thrown  wide  open,  and  streams 
of  light  and  love  issue  from  the  King  of  Glory. 
Every  where  sinners,  perishing  sinners,  are  affec- 
tionately  invited  to  escape  from  their  sins,  and  take 
refuge  beneath  the  sanctuary  of  the  Most  Holy  ; — * 
“ Wisdom”  herself  “ uttereth  her  voice  in  the  streets, 
she  crieth  in  the  chief  place  of  concourse,  in  the 
opening  of  the  gates  ; in  the  city  she  uttereth  her 
words,  saying,  how  long,  ye  simple  ones,  will  ye  love 


RELIGIOUS  ALLEGORIES. 


51 


simplicity,  and  the  scorners  delight  in  their  scorning, 
and  fools  hate  knowledge.”  Nevertheless  „ 

“ Millions  are  shipwrecked  on  life’s  stormy  coast, 

“ With  all  their  charts  on  board,  and  powerful  aid 
“ Because  their  lofty  pride  disdained  to  learn 
“ The  instructions  of  a pilot,  and  a God  ” 

As  we  saw  in  the  case  of  the  wreck,  that  some 
actually  refused  to  enter  the  life-boat,  so  it  is  with 
sinners ; alas  ! alas  ! that  it  is  so  ; they,  too,  are  in- 
toxicated, “drunken,  but  not  with  wine,”  sin  has  in-' 
toxicated  them  ; they  are  beside  themselves.  Some 
will  not  yield  their  heart  to  God,  and  be  saved,  sim- 
ply because  they  will  not ; others  do  not  believe  the 
record  God  has  given  of  his  Son,  and  continue  ex- 
posed to  the  damnation  of  those  “ that  believe  not.” 
Others  again,  mistrust  the  motives  of  the  pious,  who 
seek  to  lead  them  from  the  way  of  death,  and  think 
they  want  only  to  bring  them  into  bondage  ; and  as 
the  mariners  had  power  to  remain  on  the  wreck  and 
be  drowned,  so  the  sinner  has  power  to  continue  in 
his  sins  and  be  damned.  Awful  power  ! fearful  re- 
sponsibility ! and  yet  if  man  be  not  free,  “ how  shall 
God  judge  the  world.” 

The  Church,  however,  as  a Spiritual  Life -boat, 
continues  her  benevolent  excursions,  and  daily  lands 
some  saved  ones,  at  the  port  of  glory  ; and  when  she 
shall  have  made  her  last  trip,  through  that  tempest 
that  shall  make  a wreck  of  earth,  then  shall  arise 
from  countless  myriads  the  song  of  triumph  and  of 
praise  ; — 

“ Blessing,  and  honor,  and  glory,  and  power, 

“ Be  unto  Him  that  sitteth  upon  the  throne, 

“ And  unto  the  Lamb  for  ever  and  ever.” 

4* 


52 


RELIGIOUS  ALLEGORIES, 


For  the.  wisdom  of  this  world  is  foolishness  with  God. — Cor.  1,  iii.  19.  If 
they  have  called  the  Master  of  the  house  Beelzebub , how  much  more  shall 
they  call  them,  of  his  household  ? Matt.  x.  25. 

OBEDIENCE  AND  WISDOM. 

Here  is  Self-Will,  so  called  by  men  below. 

Struggling  alone  his  upward  path  to  go  ; 

Though  steep  and  rugged  he  will  persevere ; 

The  way  he  knows  is  right,  then  wherefore  fear  ? 

His  friends  and  foes  alike  pronounce  him  mad  ; 

His  friends  are  sorry,  but  his  foes  are  glad  ; 


IlELIGIOUS  ALLEGORIES. 


53 


One  pulls  him  by  the  skirt  to  keep  him  back, 

Another  runs  before  to  cross  his  track ; 

One  with  a club  resolves  to  stop  his  course, 

And  right  or  wrong,  to  bring  him  back  by  force ; 

But  they  are  wrong,  and  wrong  the  title  given, 

Self-will  on  earth — Obedience  is  in  heaven. 

Next  Folly — nicknamed — here  is  seen  to  rise 
And  climb  the  path  that  leads  to  yonder  skies ; 

Honors  and  shining  gold  his  pathway  cross, 

Yet  he  esteems  them  but  as  dung  and  dross  ; 

Old  fashioned  things  prefers,  o’ergrown  with  rust, 

And  stars  and  garters  tramples  in  the  dust. 

Judging  the  man  by  earth’s  acknowledged  rule, 

The  lookers  on  denounce  him  for  a fool ; 

The  world  is  wrong  again,  the  man  is  right ; 

His  name  is  Wisdom  in  the  realms  of  light. 

In  this  picture,  on  the  one  hand,  is  seen  a man 
urging  his  way  up  a steep  and  rugged  path  ; his 
name  is  recorded.  He  is  opposed,  stili  he  doggedly 
perseveres  ; friends  and  foes  alike  are  astonished  at 
his  proceedings.  The  former  are  grieved,  the  latter 
rejoice  at  the  prospect  of  his  certain  ruin.  Some  of 
his  friends  are  determined  to  arrest  his  progress  ; one 
seizes  hold  of  him  by  the  skirt,  another,  more  intent, 
tries  to  get  ahead  of  him  in  order  to  stop  him  ; a 
third,  yet  more  violent,  pursues  him  with  a bludgeon, 
and  is  determined,  if  fair  means  fail,  to  employ  force. 
Nevertheless,  he  obstinately  persists  in  the  path  he 
has  chosen  ; he  believes  it  to  be  right ; he  will  not 
give  in.  They  employ  threats  and  promises,  but  all 
to  no  purpose  ; out  of  all  patience  with  him,  they 
use  up  a whole  vocabulary  of  opprobrious  epithets. 
He  is  self-willed,  obstinate,  stubborn,  etc.  ; one  by 
one,  however,  at  length  they  leave  him,  and  go  about 
their  business,  and  the  man,  no  longer  molested,  goes 
along  the  way  which  to  him  appears  to  be  right,  and 
which  he  is  determined  to  follow. 

On  the  other  hand,  one  is  seen  pressing  forward 


54 


RELIGIOUS  ALLEGORIES. 


up  a rough  and  difficult  pass  ; his  name,  also,  is  ap- 
parent. On  his  path  lie  scattered  profusely,  Riches 
and  Honors,  of  various  kinds  ; there  is  the  trumpet 
of  Fame,  with  Stars  and  Garters,  and  many  other 
things  of  equal  value  ; these  appear  to  be  at  his 
command — he  may  ride  in  a coach  drawn  by  six 
beautiful  horses,  and  yet  he  prefers  to  toil  and  tug 
along  that  rough  road  on  foot.  This  strange  conduct 
excites  the  scorn,  ridicule,  and  laughter  of  those  who 
behold  him  ; they  denounce  him  as  a fool — they  know 
that  they  would  act  very  differently,  and  they  are 
wise  men.  The  man,  however,  regardless  alike  of 
their  scorn  and  jests,  goes  his  own  way  ; and  after  a 
while,  they  go  theirs. 

The  traveler  here  called  Self-will,  represents  the 
Christian,  or  man  of  Piety,  in  every  age  ; the  steep 
and  rugged  way,  Christian  conduct ; the  traveler’s 
opponents,  the  Christian’s  adversaries,  or  men  of 
the  world.  The  Christian  is  one  who  is  anointed 
with  the  Spirit  of  Christ ; he  receives  a heavenly 
call ; he  is  not  disobedient  thereto  ; he  knows  in 
whom  and  in  what  he  believes.  The  path  he  is 
commanded  to  follow  may  be  a difficult  one,  very  dif- 
ficult to  flesh  and  blood  ; it  is  a new  and  a strange 
way  ; it  is  so  to  himself  in  many  respects,  but  God 
has  called  him  to  walk  in  it — he  will  obey.  He  walks 
by  faith,  not  by  sight,  merely.  His  friends  become 
alarmed  at  his  conduct,  and  at  first  approach  him 
with  tenderness,  beseeching  him  to  give  up  his  new 
tangled  notions  ; though  he  loves  them  sincerely,  he 
cannot,  he  dare  not  yield  to  their  solicitations.  They 
remonstrate,  they  threaten,  but  all  in  vain  ; he  is  de- 
termined, nothing  will  move  him  ; he  even  invites 
them  to  go  with  him  ; nothing  would  give  him  greater 
satisfaction  than  to  have  them  for  companions  ; they 
will  not  be  persuaded,  and  mourning  over  what  they 


RELIGIOUS  ALLEGORIES. 


55 


consider  his  self-will  and  stubbornness,  permit  him, 
at  length,  to  have  his  own  way. 

Others  of  a more  hostile  character,  but  equally 
blind,  who  know  nothing  of  the  Christian’s  motives 
and . aims,  who  put  darkness  for  light,  and  light  for 
darkness,  call  sweet  bitter  and  bitter  sweet,  beset  the 
man  with  foul  and  abusive  language.  They  revile 
and  slander  him,  they  maltreat  and  persecute  him ; 
they  believe  him  to  be  an  obstinate,  stupid  fellow- 
one  who  will  have  his  own  way  at  all  hazards. 

The  man  of  God  endures  all  things,  and  hopes  all 
things  ; he  prays  for  those  who  oppose  him  ; he  gives 
them  good  advice,  and  tells  them  “ As  for  me  and 
my  house,  we  will  serve  the  Lord.”  But  God  sees 
not  as  man  sees  ; Heaven  approves  of  his  conduct ; 
hallelujahs  resounded  above  when  first  he  started  on 
the  way  ; new  shouts  of  angelic  applause  might  have 
been  heard,  when  he  persisted  to  walk  in  it.  God 
has  enrolled  his  name  among  his  obedient  ones,  and 
when  earth’s  records,  doings,  and  opinions,  shall  be 
no  more,  he  will  receive  amid  ten  thousand  thousand 
witnesses,  the  welcome  plaudit  of  “ Well  done,  good 
and  faithful  servant,  enter  thou  into  the  joy  of  thy 
Lord.” 

A wonderful  example  of  what  the  world  calls  self- 
will,  lived  many  years  since.  An  old  man  who 
knew  nothing  about  the  business,  took  it  into  his 
head  to  turn  shipwright  and  builds  a ship.  Such  a 
thing  had  never  been  heard  of ; of  such  enormous  di- 
mensions, too,  that  it  was  very  clear  there  could  not 
be  water  enough  to  float  it  \ and  a thousand  idle  things 
were  said  about  the  old  man  and  his  wild  and  willful 
undertaking.  Yet  he  was  self-willed  ; day  after  day 
found  him  at  his  work— he  knew  what  he  was  about — 
he  knew  who  had  commanded  him  ; he  doubted  not 
but  that  there  would  be  water  enough  to  float  his 


56 


RELIGIOUS  ALLEGORIES, 


ship  by  and  by,  nor  was  he  mistaken.  His  obedience 
had  its  full  reward,  and  the  lone  Ark,  floating  majes- 
tically on  the  world  of  waters,  testified  that  it  is  better 
to  obey  God  than  man. 

The  man  Folly,  his  path,  and  the  treatment  he 
meets  with,  serve  also  to  illustrate  Christian  charac- 
ter. The  Christian  is  called  to  forsake  home  and 
friends,  houses  and  lands,  riches  and  honors,  when- 
ever they  in  any  measure  stand  in  the  way  of  duty. 
The  heavenly  commission  he  has  received  makes  it 
incumbent  on  him  to  deny  self,  take  up  his  cross,  to 
bear  the  yoke,  and  to  become  a pilgrim  in  the  world. 
He  is  faithful  to  his  calling.  Pleasure  courts  him, 
but  he  embraces  her  not.  Wealth  entices,  but  he 
consents  not.  Honors  and  glories  solicit  him,  but  all 
in  vain.  He  rejects  them  all.  He  will  not  have  a 
clog  to  his  soul.  He  is  free,  and  he  knows  the  value 
of  his  freedom.  The  poor  slaves  of  sin  and  earth 
know  no  more  of  the  man  and  his  pursuits,  than  of 
the  angel  Gabriel  and  his  employments  in  paradise. 
To  them,  this  spurner  of  gold,  this  rejector  of  honors, 
this  trampler  on  earth,  is  a fool  and  a madman  ; he  is 
beside  himself,  and  so  he  is  denounced  accordingly. 
They  judge  of  him  and  his  conduct  by  the  rules  of 
earth,  but  he  follows  another  standard.  As  well  might 
the  oyster  buried  in  the  sand  attempt  to  pass  judgment 
on  the  towering  eagle  when  he  flies  on  the  wings  of 
the  storm,  mounts  and  mingles  with  the  new  born 
light,  and  rejoices  in  the  boundlessness  of  space. 

The  Christian  rejects  what  he  knows  upon  the  au- 
thority of  Truth,  and  the  God  of  Truth  to  be  worth- 
less in  themselves,  unsatisfactory  in  their  nature,  and 
transitory  in  their  continuance.  He  receives  and 
holds  fast  what  is  invaluable,  satisfying,  and  eternal. 
And  when  the  light  of  the  last  conflagration  shall 
reveal  the  secrets  of  all  hearts,  and  declare  the  value 


RELIGIOUS  ALLEGORIES. 


57 


of  all  things,  then  will  it  be  seen  that  the  Christian 
has  governed  himself  according  to  the  rules  of  the 
highest  Wisdom. 

Thus  it  was  with  the  man  of  meekness ; he  gave  up  king- 
ship  and  royalty,  and  formed  an  alliance  with  a troop  of 
slaves  ; he  relinquished  the  splendors  of  a court  for  the  terrors 
of  a desert  ; a life  of  luxurious  ease  for  one  of  peril  and  fa- 
tigue. By  the  men  of  his  generation  his  conduct  was  regarded 
as  foolish  and  absurd,  but  his  appearance  on  the  glorious  mount 
of  transfiguration,  as  an  Ambassador  of  the  skies,  encircled 
with  the  splendors  of  Heaven,  proclaims  to  the  world  that  “ the 
fear  of  the  Lord  is  the  beginning  of  Wisdom ,”  and  the  love  of 
him  its  highest  consummation. 

Look  again  at  the  young  man  of  Tarsus  ; see  him  resign  the 
professor’s  chair  to  become  a teacher'of  barbarians.  - The  ruler 
of  the  Jews  becomes  the  servant  of  the  Gentiles  ; the  friend 
of  the  great  and  powerful  becomes  the  companion  of  the  weak 
and  contemptible  ; the  inmate  of  a mansion  becomes  a vaga- 
bond on  the  earth,  “ having  no  certain  dwelling  place.”  He 
embraces  hunger,  thirst,  and  nakedness  ; the  dungeon,  tb© 
scourge,  and  the  axe.  The  world  has  pronounced  its  verdict 
upon  him — he  was  a “ madman/’  “ a pest,”  “ a disturber  of  the 
public  peace,”  “ a ringleader  of  the  despised.”  The  case,  how- 
ever, is  pending  in  a higher  court,  and  when  those  who  “ sleep 
in  the  dust- of  the  earth  shall  awake,”  and  Paul,  “ shining  as 
the  brightness  of  the  firmament,”  takes  rank  among  the 
“ wise  ,”  the  verdict  of  Heaven  will  have  been  recorded. 

“ Wisdom  is  humble,  said  the  voice  of  God, 

’T  is  proud,  the  world  replied.  Wisdom,  said  God, 
Forgives,  forbears,  and  suffers,  not  for  fear 
Of  man,  but  God.  Wisdom  revenges,  said 
The  world  ; is  quick  and  deadly  of  resentment  ; 

Thrusts  at  the  very  shadow  of  affront, 

And  hastes  by  Death  to  wipe  its  honor  clean. 

Wisdom,  said  God,  is  highest  when  it  stoops 
Lowest  before  the  Holy  Throne  ; throws  down 
Its  crown,  abased  ; forgets  itself,  admires. 

And  breathes  adoring  praise.” 


58 


RELIGIOUS  ALLEGORIES, 


If  sinners  entice  thee,  consent  thou  not. — Prov.  i.  10.  Lean  not  unto  thini 
own  understanding.  Prov.  iii.  5. 


DANGER  OF  PRESUMPTION. 

Behold  where  Winter  on  his  stormy  throne. 

With  icy  scepter  sways  the  world  alone  ; 

From  arctic  regions  fierce  the  whirlwinds  blow. 
And  earth,  all  shivering,  wears  her  robe  of  snow ; 
The  leafless  forest  murmurs  to  the  blast, 

The  rushing  river  now  is  fettered  fast ; 


RELIGIOUS  ALLEGORIES. 


59 


And  clouds  and  shadows  settling  over  all, 

Wrap  lifeless  nature  in  her  funeral  pall. 

Some  youths  now  hasten  to  the  frozen  lake, 

And  on  to  school  their  way  with  pleasure  take  ; 

Nor  go  alone,  but  others  they  entice 
With  them  to  frolic  on  the  slippery  ice  ; 

The  way  is  pleasant,  smoother  far  to  go, 

Than  o’er  the  mountain  through  the  drifted  snow : 

One,  and  one  only,  makes  a wiser  choice  ; 

He  will  not  hearken  unto  Pleasure’s  voice  : 

Awhile  the  others  glide  along  the  lake, 

When  all  at  once  the  ice  beginsTto  break ; 

In — in  they  plunge  ! In  vain  their  piteous  tones — 

The  waters  quickly  hush  their  gurgling  groans. 

Here  we  see  the  danger  of  presumption— the 
fruits  of  disobedience.  It  was  a winter’s  day,  the 
snow  had  fallen,  and  earth  was  clad  in  her  robes  of 
white  ; the  north  wind  had  moaned  through  the  for- 
est, and  the  ponds  and  rivers  were  partially  frozen 
over.  Some  village  school  boys,  about  to  start  for 
the  school-house,  which  was  situated  at  some  dis- 
tance on  the  other  side  of  a mountain,  were  admon- 
ished by  their  parents  not  to  go  by  the  way  of  the 
lake  that  lay  round  the  foot  of  the  mount ; the  parents 
judging  it  to  be  unsafe,  the  command  was  given  with 
all  possible  earnestness  and  tenderness.  Well  would 
it  have  been  for  the  boys  had  they  obeyed  ; as  soon 
as  they  were  out  of  sight,  Harry  whispered  to  Charles 
that  64  it  would  be  much  more  pleasant  to  go  by  the 
way  of  the  lake,  than  to  trudge  it  over  the  mountain, 
and  nobody  could  know  any  thing  about  it.”  After 
a few  moments  pause  Charles  agreed  ; others  now 
are  invited  to  accompany  them — 44  the  more  the  mer- 
rier” say  they  ; one  by  one  they  give  their  assent, 
and  all,  except  Samuel,  who  forgot  not  his  parents’ 
injunction,  and  who  preferred  trudging  through  the 
drifts  of  snow  over  the  mountain,  to  disobeying  his 
parents’  command — all  resolve  to  take  the  smoother 


60 


RELIGIOUS  ALLEGORIES. 


and  pleasanter  way  across  the  lake.  They  doubt 
not  but  it  will  bear ; they  anticipate  a fine  time  ; 
they  hesitate  not  to  trust  the  ice,  though  they  will 
not  trust  the  word  of  their  parents.  On  they  ven- 
ture— away  they  glide  o’er  the  slippery  surface,  with 
the  wind  behind  them — full  of  delight  they  slide 
along  ; they  see  Samuel  working  his  way  through 
the  snow  ; full  of  fun  and  laughter,  they  with  diffi- 
culty stop  to  ridicule  him,  when  behold ! their  entire 
weight  is  more  than  the  ice  will  bear ; suddenly  it 
breaks — -in,  in  they  go,  down  ! down  ! they  sink  ; — 
the  cold  waters  close  over  them — they  are  lost. 
The  school-bell  rings,  but  they  are  not  there  ; one 
only  of  the  party  has  arrived  to  tell  to  the  teacher 
and  the  rest  of  the  scholars,  the  dismal  tale. 

From  the  commonest  events  in  life  we  may  gather 
instruction  ; the  bee  disdains  not  to  gather  honey 
from  the  meanest  flower.  The  Almighty  is  the  great 
Parent  of  all,  the  Father  of  the  Spirits  of  all  that 
live ; He  has  not  forgotten  the  work  of  his  own 
hands,  he  takes  pleasure  in  the  security  and  happi- 
ness of  his  children  ; he  governs  the  world  by  laws* 
■ — fixed,  unalterable  laws — except  when  he  alters 
them  for  some  especial  purpose,  as  in  the  case  of 
miracles.  His  natural  laws  prevail  in  the  heavens 
above,  in  the  earth  beneath,  and  in  the  waters  under 
the  earth ; the  law  of  gravitation,  by  which  a body 
unsupported  falls,  exists  every  where,  extends  to  the 
remotest  star  or  planet,  and  binds  all  material  objects 
to  a common  center  ; the  law  of  motion,  by  which  a 
body  once  put  in  motion  continues  in  that  state,  if  it 
be  not  resisted  by  the  action  of  an  external  cause— 
these  laws  and  others  govern  the  universe  of  matter, 
and  they  are  uniform.  Fire  always  burns,  water  al- 
ways drowns,  and  ice  supports  bodies  in  exact  pro- 
portion to  its  quality  and  thickness. 


RELIGIOUS  ALLEGORIES. 


61 


But  for  Spirits,  God  has  given  laws  that  are  spir- 
itual ; in  wisdom  he  has  given  them  to  his  crea- 
tures ; these,  too,  are  all  fixed  and  unalterable, 
“Except  ye  repent  ye  shall  perish.”  The  way 
of  sin  always  leads  to  disgrace,  sorrow,  and  eternal 
death  ; the  path  of  duty  or  piety  always  to  honor, 
happiness,  and  everlasting  life  ; they  have  always 
done  so,  they  ever  will  do  so  ; God  has  admonished 
the  children  of  men  of  this  truth ; he  has  plainly 
pointed  out  the  two  paths,  their  character,  tendency, 
and  end  ; and  having  done  this,  he  in  the  most  af- 
fectionate manner  urges  us  to  follow  the  path  of  life. 
“Behold!”  says  He,  and  wonder  at  the  announce- 
ment, “ I set  before  you  Life  and  Death,  Blessing 
and  Cursing,  choose  Life  that  you  may  live.” 

“ Placed  for  his  trial  on  this  bustling  stage. 

From  thoughtless  youth  to  ruminating  age. 

Free  in  his  will  to  choose  or  to  refuse, 

Man  may  improve  the  crisis,  or  abuse  ; 

Else,  on  the  fatalist’s  unrighteous  plan, 

Say  to  what  bar  amenable  were  man  ? 

With  nought  in  charge  he  could  betray  no  trust ; 

And  if  he  fell,  would  fall  because  he  must. 

If  Love  reward  him,  or  if  Vengeance  strike, 

His  recompense  in  both  unjust  alike. 

Divine  authority  within  his  breast 

Brings  every  thought,  word,  action,  to  the  test ; 

Warns  him  or  prompts,  approves  him,  or  restrains, 

As  reason,  or  as  passion,  takes  the  reins  ; 

Heaven  from  above,  and  conscience  from  within, 

Cries  in  his  startled  ear — abstain  from  sin 
The  world  around  solicits  his  desire. 

And  kindles  in  his  soul  a treacherous  fire  ; 

While  all  his  purposes  and  steps  to  guard, 

Peace  follows  virtue  as  its  sure  reward  ; 

And  Pleasure  brings  as  surely  in  her  train 
Remorse,  and  sorrow,  and  vindictive  pain.” 

The  boys  who  broke  through  the  ice  and  perished, 
had  been  faithfully  warned  ; the  two  ways  had  been 


62 


RELIGIOUS  ALLEGORIES. 


distinctly  marked  out  to  them,  they  followed  their  own 
course  ; they  'presumed  their  parents  might  not  know 
every  thing,  they  might  not  know  how  hard  it  had 
frozen  during  the  night — that  the  ice'  was  strong 
enough  to  bear  them — there  was  no  danger.  The 
fact  was,  the  way  of  duty  looked  difficult,  and  the 
way  forbidden  easy  and  delightful ; they  had  their 
reward.  So  it  is  with  the  sinner,  man  ; he  presumes 
that  he  may  violate  the  laws  of  God  with  impunity, 
that  he  will  not  punish,  that  the  way  is  a safe  one — 
although  God  has  said  “the  end  thereof  is  death.” 
The  truth  is,  the  way  of  piety  seems  hard,  steep  and 
difficult,  and  the  way  of  sin  smooth  and  agreeable  to 
his  carnal  nature  ; hence  he  ventures  on,  at  first  with 
diffidence,  afterward  with  vain  confidence  ; he  entices 
others  to  accompany  him  in  his  sinful  pleasures — ■ 
this  makes  it  more  dangerous  ; they  strengthen  each 
other  in  wickedness,  but  “ though  hand  join  in  hand, 
the  wicked  shall  not  go  unpunished.” 

To  show  the  influence  of  bad  example,  and  the 
danger  of  presumption,  Baxter  has  related  the  fol- 
lowing anecdote  : “ A man  was  driving  a flock  of 
fat  lambs,  and  something  meeting  them  and  hinder- 
ing their  passage,  one  of  the  lambs  leaped  upon  the 
wall  of  the  bridge,  and  his  legs  slipping  from  under 
him,  he  fell  into  the  stream  ; the  rest  seeing  him,  did 
as  he  did,  one  after  one  leaped  over  the  bridge  into 
the  stream,  and  were  all,  or  almost  all,  drowned. 
Those  that  were  behind  did  little  know  what  was  be- 
come of  them  that  were  gone  before,  but  thought 
they  might  venture  to  follow  their  companions  ; but 
as  soon  as  ever  they  were  over  the  wall  and  falling 
headlong,  the  case  was  altered.  Even  so  it  is  with 
unconverted  carnal  men ; one  dieth  by  them  and 
drops  into  hell,  and  another  follows  the  same  way  ; 
and  yet  they  will  go  after  them,  because  they  think 


RELIGIOUS  ALLEGORIES. 


63 


not  where  they  are  gone.  O,  but  when  death  hath 
once  opened  their  eyes,  and  they  see  what  is  on  the 
other  side  of  the  wall,  even  in  another  world,  then 
what  would  they  give  to  be  where  they  once  were.” 

Last  summer  I noticed  a little  incident  that  may  serve  to  il- 
lustrate our  subject ; the  same  thing,  no  doubt,  is  of  frequent 
occurrence.  An  insect  had  entered  the  house  and  was  upon 
the  back  of  a chair ; having  walked  to  the  end,  it  very  circum- 
spectly employed  its  feelers  above,  below,  and  all  around. 
Ascertaining  that  the  side  was  slippery  and  precipitous,  it 
turned  round  and  went  back  again  ; this  it  did  several  times, 
nor  would  it  leave  its  position  until  it  could  do  so  with  safety. 
And  yet  man — man,  with  the  powers  almost  of  an  angel,  rushes 
blindly  on  to  ruin. 

It  is  well  known  that  the  elephant,  when  about  to  cross  a 
bridge,  puts  his  foot  down  inquiringly  to  ascertain  its  strength, 
nor  will  he  proceed  unless  he  is  satisfied  the  bridge  is  suffi- 
ciently strong  to  support  him  ; but  the  transgressor  ventures  on 
the  bridge  of  sin,  beneath  which  rolls  the  river  of  eternal  woe, 
bearing  with  him  the  weight  of  his  immortal  interests,  the 
“ vast  concerns  of  an  eternal  state .” 

By  the  laws  of  motion,  the  boy  sliding  or  skating  on  the 
ice  cannot  easily  stop  himself,  and  sometimes  he  rushes  into 
the  openings  or  air-holes,  that  are  often  found  on  the  surface, 
and  meets  with  an  untimely  end. 

It  is  so  with  the  laws  of  sin  ; the  sinner  increases  his  mo- 
mentum as  he  advances  ; from  hearkening  to  the  counsel  of 
the  “ ungodly,”  he  proceeds  to  the  way  of  open  “ sinners,” — a 
little  further  and  he  sits  complacently  in  the  seat  of  the  “ scorn- 
ful.” Now  his  doom  is  sealed  ! 

Thus  it  was  with  Babylon’s  proud  king  ; not  content  with 
having  been  an  idolater  all  his  life,  against  his  better  knowl- 
edge— for  the  judgment  that  befel  his  forefather,  Nebuchadnez- 
zar, must  have  instructed  him — he  would  ridicule  the  true  re- 
ligion, he  would  insult  the  majesty  of  Heaven.  He  sends  for 
the  sacred  vessels  of  the  Sanctuary,  that  he  and  his  compan- 
ions may  magnify  themselves  over  the  captive  tribes  of  Israel. 
But  behold  ! in  the  midst  of  his  blasphemous  revelry,  the 
Hand — the  terrible  hand,  appears,  and  the  presumptuous  mon- 
arch, after  having  seen  his  doom  recorded  on  the  wall  of  hia 
own  palace,  is  suddenly  cut  down,  and  his  kingdom  given  to 
another. 


64 


PF.LIfUOUS  AXLEGOEIES, 


My  heart  is  fixed. — Ps.  cviii.  1.  1 press  toward  the  mark , for  the  prize. — 
Phil,  iii,  14. 


DECISION  AND  PERSEVERANCE. 

See  where  the  Alps  rear  up  their  giant  brow  ! 
King  of  the  mounts,  with  coronet  of  snow  ; 
Scorning  all  time,  and  change,  his  stalwart  form. 
Endures  the  peltings  of  eternal  storm  ; 

In  awful  pride,  enthroned  above  the  skies, 

Peaks  upon  peaks  in  matchless  grandeur  rise : 


RELIGIOUS  ALLEGORIES. 


65 


*Mid  frowning  glaciers  on  whose  icy  crest. 

The  savage  vulture  builds  its  craggy  nest, 

The  fathomless  abyss  extends  beneath, 

And  leads  the  traveller  to  the  realms  of  death : 
Napoleon  comes  in  quest  of  fame  and  power, 

He  scans  the  mounts  that  high  above  him  tower. 
Though  “ barely  possible,”  he  will  “ advance,” 

And  in  Italia  plant  the  flag  of  France  ; 

In  vain  the  mountain,  like  a dreadful  ghost. 

Rises  to  frighten  the  advancing  host. 

O’er  towering  cliff  and  yawning  gulf  he  speeds, 

He  means  to  pass  nor  aught  of  danger  heeds  ; 

He  scales  the  summit  with  his  conquering  train, 

And  like  the  vulture  swoops  upon  the  plain. 

Here  the  Alps  lift  up  their  snow-capped  heads  in 
awful  sublimity  ; their  icy  pinnacles  tower  above  the 
clouds  ; their  colossal  forms  arise,  mountain  on  moun- 
tain piled.  To  all  save  the  bounding  chamois  or  his 
intrepid  pursuer,  they  appear  inaccessible  ; here  vast 
overhanging  precipices  threaten  destruction,  and 
there  the  treacherous  abyss  lies  concealed,  ready  to 
engulf  the  unwary  traveller  ; Winter  reigns  supreme 
upon  his  throne  of  desolation  ; eternal  tempests  in- 
crease the  horror  of  the  scene.  In  vain  does  the 
famished  traveller  search  for  some  stunted  lichen, 
or  the  smallest  animal,  to  save  him  from  approaching 
death  ; he  sees  nothing  but  boundless  seas  of  ice — 
no  signs  of  life  are  there — it  seems  the  very  tomb  of 
nature  ; the  solemn  solitude  is  broken  only  by  the 
roar  of  the  tempest  or  the-  thunder  of  the  avalanche. 

Yet  over  all  these  obstacles  Napoleon  would  ad- 
vance ; he  inquires  of  the  engineer  Marescot,  who 
has  just  explored  the  wild  passes  of  the  St.  Bernard, 
if  it  is  possible  to  pass.  44  Barely  possible  ,”  answers 

the  officer.  44  Very  well,”  says  Napoleon,  44  en 
avant,”  44  advance,”  and  at  the  head  of  his  army  of 
above  30,000  men,  with  their  arms,  horses,  and  ar- 
tillery, he  commences  the  arduous  passage.  The 


66 


RELIGIOUS  ALLEGORIES. 


mountains  seem  to  bid  defiance  to  the  utmost  efforts 
of  the  martial  host  ; but  dangers  and  difficulties  deter 
him  not ; like  the  gale  that  wafts  the  vessel  sooner 
into  port,  they  only  urge  him  on  toward  the  object  of 
his  ambition  ; he  conducts  the  army  over  slippery 
glaciers,  wide  yawning  ravines,  and  eternal  snows  ; 
he  braves  the  fury  of  the  tempest,  and  the  crash  of 
the  avalanche — and  overcoming  every  obstacle,  he 
swoops  upon  Italy  like  the  Alpine  eagle  upon  his  prey. 

In  the  conduct  of  Napoleon  in  this  instance,  we 
have  a striking  example  of  decision  and  perseverance. 
If  we  can  “ out  of  the  eater  bring  forth  meat,”  and 
a from  the  strong  bring  forth  sweetness,”  it  will  be 
well. 

The  importance  of  possessing  a decided  character 
is  best  seen  in  its  results,  as  the  value  of  a tree  is 
best  known  by  its  fruits  ; by  its  aid  Napoleon  accom- 
plished the  objects  of  his  ambition — fame,  and 
wealth,  and  glory,  and  power.  With  it,  a man  at- 
tains that  which  he  sets  his  heart  upon ; without  it, 
he  becomes  easily  discouraged  and  fails.  With  it, 
he  controls  his  own  movements,  and  influences,  also, 
the  conduct  of  others  ; without  it,  he  loses  his  own 
individuality,  and  becomes  a creature  of  circum- 
stances. In  fine,  man  without  decision,  is  like  a rud- 
derless vessel,  tossed  upon  an  uncertain  sea  ; while 
the  decided  character,  like  the  genius  of  the  storm, 
commands  the  winds  and  the  waves,  and  they  obey 
him. 

The  importance  of  decision  being  so  apparent,  it 
becomes  an  interesting  inquiry,  “ How  can  it  be  ob- 
tained ?”  After  a proper  object  of  pursuit  is  selected, 
it  seems  essential  that  a fuller  knowledge  of  the  ob- 
ject should  be  secured ; no  pains  ought  to  be  spared 
in  order  to  obtain  a perfect  knowledge  of  the  object 
or  profession,  in  all  its  parts  ; this  is  necessary  to 


RELIGIOUS  ALLEGORIES. 


67 


the  foundation  of  such  a character.  The  traveller 
who  knows  his  way,  walks  with  a firm  step,  while  he 
that  is  in  doubt  about  his  path,  advances  with  hesita- 
tion. 

Another  thing  deemed  essential,  is  Confidence  in 
the  object  of  our  choice,  that  it  will  yield  us  satisfac- 
tion ; possessing  a knowledge  of  our  route,  and  a 
belief  that  at  the  end  of  our  journey  we  shall  be  at 
home,  the  things  that  discourage  others  have  no  in- 
fluence at  all  upon  us.  So  it  is  with  the  decided 
character,  in  the  path  he  has  chosen.  Does  opposi- 
tion present  itself?  he  assumes  the  attitude  of  a gla- 
diator, determined  to  conquer  or  die  ; does  danger 
appear,  as  it  did  to  Shadrach  and  his  companions, 
when  the  burning  fiery  furnace  stood  in  their  path  ? 
he  burns  the  more  ardently  to  fulfill  his  mission.  Is 
he  ridiculed,  as  were  the  builders  of  the  walls  of  Je- 
rusalem ? he  heeds  it  not,  he  still  goes  forward.  Fi- 
nally, does  he  find  himself  forsaken  ? it  throws  him 
on  his  own  resources,  it  makes  him  firmer  in  his  pur- 
pose, as  the  tree  that  stands  alone  and  braves  the 
storm,  strikes  deeper  its  roots  into  the  ground.  If  en- 
gaged in  a good  cause  he  is,  like  Milton’s  Abdiel, 

“ Faithful  found 
“ Among  the  faithless,  faithful  only  he 
“ Among  innumerable  false,  unmoved, 

“ Unbroken,  unseduced,  unterrified, 

“ His  loyalty  he  kept,  his  love,  his  zeaL 
“ Nor  number,  nor  example,  with  him  wrought, 

“ To  swerve  from  truth  or  change  his  constant  mind, 

“ Though  single.” 

In  the  case  of  Napoleon  the  above  points  were 
exemplified  ; he  selected,  as  the  object  of  his  choice^ 
military  warfare — -he  made  himself  acquainted  with 
every  thing  belonging  to  it  as  a science.  He  had 
confidence  in  it,  as  a means  of  procuring  him  the 


68 


RELIGIOUS  ALLEGORIES. 


highest  objects  of  his  ambition  ; hence  his  devotion 
to  it — hence  his  perseverance  ; dangers  and  difficul- 
ties are  seized  as  allies — he  rises  with  the  storm,  and 
44  barely  possible,”  is  to  him  an  assurance  of  success. 

To  the  Christian  soldier,  decision  is  of  the  highest 
importance  ; he  has  selected  the  Christian  warfare 
as  a means  of  procuring  to  him,  44  Glory,  Honor,  and 
Immortality.”  44  If  the  righteous  are  scarcely  saved,” 
it  behooves  him  to  know  what  belongs  to  46  his  call- 
ing.” He  needs  a knowledge  of  himself,  of  his  du- 
ties, and  of  his  privileges  ; a knowledge  of  the  way, 
its  dangers,  and  its  difficulties  ; a knowledge  of  his 
enemies,  their  methods,  and  their  power ; a knowl- 
edge of  his  Almighty  leader,  of  his  Spirit,  and  of  his 
word.  He  needs  a living,  practical  faith,  in  religion, 
that  it  will  secure  to  him  44  Eternal  Life.”  Opposi- 
tion, danger,  and  death,  may  stare  him  in  the  face, 
but  if  decided,  he  will  say  44  none  of  these  things 
move  me,”  44  my  heart  is  fixed,  I will  sing  and  give 
praise,”  and  having  fought  the  good  fight  of  faith,  he 
will  be  enrolled  among  those  who  persevere  to  the 
end,  and  are  saved  : — 

“ Faith,  mighty  faith,  the  promise  sees,  and  looks  to  that  alone, 
Laughs  at  impossibilities , and  cries  f it  shall  be  done  V ” 

Decision  of  character  may,  however,  belong  to 
very  different  individuals ; to  the  bad  as  well  as  the 
good,  to  Satan  as  well  as  to  Abdiel.  We  may,  like 
Enoch,  44  set  ourselves”  to  walk  with  God  ; or  be 
like  the  wicked  whose  44  heart  is  fully  set  in  them  to 
do  evil.  We  may  say  with  pious  Joshua,  44  choose 
you  this  day  whom  ye  will  serve,  but  as  for  me  and 
my  house  we  will  serve  the  Lord  ;”  or  with  ambi- 
tious Pizarro,  we  may  draw  the  line  with  the  sword, 
and  say,  44  on  this  side  lie  poverty  and  Panama,  on 
that,  Peru  and  gold  ; as  for  me  and  the  brave,  we 


RELIGIOUS  ALLEGORIES. 


69 


will  cross  the  line.”  With  the  martyr  Paul,  we  may 
exclaim  “ I go  to  Jerusalem,  though  bonds  and  af- 
flictions await  me  there.”  Or  with  the  patriot  Pom- 
pey,  “ it  is  necessary  for  me  to  be  at  Rome,  though 
it  is  not  necessary  for  me  to  live.” 

The  following  anecdotes  related  by  Foster,  exhibit 
striking  examples  of  decision  and  perseverance  : 

“ An  estimable  old  man,  being  on  a jury,  in  a trial  of  life 
and  death,  was  completely  satisfied  of  the  innocence  of  the 
prisoner ; the  other  eleven  were  of  the  opposite  opinion,  but 
he  was  resolved  the  man  should  not  be  condemned.  As  the 
firstvefFort  for  preventing  it,  he  made  application  to  the  minds 
of  his  associates,  but  he  found  he  made  no  impression  ; he 
then  calmly  told  them  that  he  would  sooner  die  of  famine  than 
release  them  at  the  expense  of  the  prisoner’s  life.  The  result 
was  a verdict  of  acquittal.”  What  follows  is  a less  worthy  in- 
stance : 

“ A young  man  having  wasted,  in  two  or  three  years,  a large 
fortune,  was  reduced  to  absolute  want.  He  went  out,  one  day, 
with  the  intention  of  putting  an  end  to  his  life  ; wandering 
along  he  came  to  the  brow  of  an  eminence  that  overlooked 
what  were  once  his  own  estates  ; here  he  sat  down  and  re- 
mained fixed  in  thought  some  hours.  At  length  he  sprang  up 
with  a vehement  exulting  emotion — he  had  formed  the  resolu- 
tion that  all  these  estates  should  be  his  own  again  ; he  had 
formed  his  plan  also,  which  he  began  immediately  to  execute  ; 
he  walked  forward  determined  to  seize  the  very  first  opportu- 
nity to  gain  money,  and  resolved  not  to  spend  a cent  of  it,  if 
he  could  help  it.  The  first  thing  was  a heap  of  coals  shot  be- 
fore a house  ; he  offered  to  wheel  them  into  their  place — he  re- 
ceived a few  pence  for  his  labor  ; he  then  asked  for  something 
to  eat,  which  was  given  him.  In  this  way  he  proceeded,  al- 
ways turning  his  gains  to  some  advantage,  till  in  the  end  he 
more  than  realized  his  lost  possessions,  and  died  a miser,  worth 
more  than  a quarter  of  a million  of  dollars.” 


70 


■RELIGIOUS  ALLEGORIES 


The  fool  rageth. — Prov.  xiv.  16.  Let  patience  have  her  perfect  work.— 
James,  i.  4. 

PASSION  AND  PATIENCE. 

Behold  here  ! Passion,  stamping,  mad  with  rage  ; 

He  tries  the  knotted  cord  to  disengage. 

He  twists  and  twirls,  and  fumes  and  frets  in  vain. 

And  all  impatient  cuts  the  cord  in  twain. 

See  ! there  is  gold  ! that  Providence  has  sent ; 

Favor  abused — it  feeds  his  discontent. 


RELIGIOUS  ALLEGORIES. 


71 


His  soul  a tempest — storms  around  him  rise  ; 

Thunder  and  lightning  shake  the  trembling  skies : 

A troubled  ocean — white  with  foaming  spray. 

Whose  restless  waters  cast  up  mire  and  clay. 

But  mark  the  contrast ! Patience  much  at  ease, 

Th’  intricate  cord  unravels  by  degrees. 

No  bags  of  gold  has  he.  But  what  is  more. 

He  has  content — of  this  an  ample  store  ; 

While  the  bright  Rainbow,  sparkling  in  the  sky, 

Is  pledge  to  him  of  future  joys  on  high  : 

His  soul  a calm — by  mellow  light  caressed  ; 

A placid  lake — whose  waters  are  at  rest. 

Two  very  different  characters  are  here  presented 
to  our  view  : Passion,  storming,  wild  with  rage — 
Patience,  calm  and  tranquil.  For  some  time,  Passion 
has  been  endeavoring  to  unravel  a hank  of  entangled 
twine  or  cord,  In  his  great  hurry,  he  entangles  it 
more  and  more.  It  is  full  of  knots  ; he  grows  hot 
with  rage ; his  face  is  miscreated ; he  wears  the  as- 
pect of  a fury.  Stamping  with  anger,  he  tramples 
upon  some  toys  that  lay  near  him,  and  breaks  them  into 
pieces.  A bag  of  gold  is  seen  standing  at  his  side. 
This  only  feeds  his  pride  ; it  makes  him  more  outra- 
geous to  think  that  lie  should  have  such  work  assigned 
him.  A tempest  is  seen  to  arise  behind  him ; the 
clouds  gather  blackness  ; thunders  roll ; fearful  light- 
nings glare  around.  This  is  to  show  the  state  of  his 
mind — wild,  fiery  and  tempestuous.  He  is  also  fully 
represented  by  the  troubled  sea,  seen  in  the  back 
ground.  Tumultuous  it  tosses  its  foaming  billows  ; 
its  restless  water  casts  up  mire  and  dirt.  So  his 
troubled  spirit,  agitated  by  the  tumult  of  his  passions, 
gives  utterance  to  oaths,  blasphemies  and  impreca- 
tions. Miserable  youth!  The  fire  of  hell  is  en- 
kindled within  him ! 

Patience , on  the  other  hand,  sits  with  unruffled 
composure.  He,  too,  has  had  the  same  work  assigned 


72 


RELIGIOUS  ALLEGORIES. 


him.  He  has  the  knotted  cord  to  unravel ; but  he 
goes  about  it  in  the  spirit  of  duty  ; patiently  he  untie  s 
knot  after  knot,  overcomes  difficulty  after  difficulty, 
until  the  whole  is  cleared.  He  has  finished  his  task  ; 
he  is  seen  looking  upward,  to  show  that  he  seeks  help 
and  counsel  from  on  high*  A heavenly  light  descends 
and  sheds  its  luster  round  about  him.  Help  is  afford- 
ed. In  the  back-ground  is  seen  a placid  lake  : this 
denotes  the  composure  of  his  mind.  Not  a wave  of 
perplexity  dashes  across  his  peaceful  breast.  He  has 
not  riches  ; no  gold  is  seen  shining  by  his  side  ; he 
is,  however,  contented  with  his  condition  ; nor  is  he 
without  hope  of  future  good.  The  Bow  of  Promise, 
glittering  in  the  distant  sky,  intimates  to  us  that  he 
looks  forward  to  a future  recompense. 

Passion  represents  a man  of  the  world : one  who 
has  his  portion  in  this  life.  The  Almighty  Father  has 
appointed  a work  to  all  men ; yea,  every  thing  living — 
moving — creeping— swimming— flying — has  its  work 
to  do.  Duty  is  incumbent  upon  all.  It  is  a condition 
of  existence ; it  is  also  a condition  of  happiness. 
Man  is  under  this  universal  law.  The  man  of  the 
world,  lacking  the  proper  qualifications  for  duty,  fails 
in  discharging  it  aright.  He  works  from  wrong  mo- 
tives, and  for  wrong  ends  ; he  does  all  to  the  glory  of 
self.  No  wonder  he  makes  such  bungling  work  of  it. 

By  the  knotted  cord,  may  be  understood  those  dif- 
ficult passages  of  life  through  which  man,  as  such,  has 
to  pass — afflictions,  disappointments,  etc.  These  are 
more  than  the  worldly-minded  man  can  bear.  The 
reason  seems  clear  enough.  He  has  set  his  heart 
upon  earthly  objects  ; hence  the  removal  of  these  ob- 
jects from  him,  affects  him  very  sensibly.  These  are 
thy  gods,  O man  of  the  world  ! When  trouble  comes, 
of  course  he  does  not  look  upward  ; he  has  no  busi- 
ness there.  He  looks  down— down — continually. 


RELIGIOUS  ALLEGORIES. 


73 


“ He  leans  to  his  own  understanding,”  instead  of  wait- 
ing for  further  developments.  He  becomes  impatient, 
fretful,  peevish,  angry  and  passionate.  He  would 
curse  God  and  die,  if  he  was  not  afraid  to  die.  He  is 

“ Instantly,  with  wild  demoniac  rage, 

“ For  breaking  all  the  chains  of  Providence, 

“ And  bursting  his  confinement,  though  fast  barPd 
“ By  laws  divine  and  human.” 

Providence  may  have  lavished  wealth  upon  him : he 
spurns  the  giver ; he  abuses  his  gifts.  His  pride  be- 
comes more  inflamed ; his  table  becomes  a snare 
unto  him  ; his  riches  add  to  his  discontent.  What  he 
needs,  though  he  may  not  know  it,  is  a hope  beyond 
the  grave.  He  has  title  deeds  enough  on  parchment, 
but  none  to  the  kingdom  of  Heaven — houses  and 
lands,  but  no  “ hiding  place”  in  which  to  enter  when 
the  great  day  of  His  wrath  shall  come.  He  has  no 
anchor  to  enable  his  vessel  to  ride  out  the  gales  of 
adversity.  Clouds  and  darkness  surround  him;  a 
tempest  is  in  his  path ; he  is  a cloud  carried  with  the 
tempest,  to  whom  is  reserved  the  mist  of  darkness  for- 
ever ; a troubled  sea,  which  cannot  rest,  whose  waters 
cast  up  mire  and  dirt. 

Patience  represents  the  man  of  God — him  who  has 
chosen  God  and  the  world  to  come  for  his  portion. 
In  this  world,  he,  too,  has  presented  to  him  the  knot- 
ted cord — trials,  perplexities  and  afflictions.  Man  is 
born  to  trouble.  He  endures  all  things  as  seeing 
him  who  is  invisible  ; in  patience  he  possesseth  his 
soul.  He  looks  at  the  difficulty  calmly  ; he  considers 
what  is  best  to  be  done,  and  which  is  the  best  way  to 
do  it.  If  it  is  beyond  his  power  or  skill,  he  looks  to 
God  for  assistance.  The  composed  state  of  his  mind 
gives  him  a great  advantage  over  the  impatient  one ; 
but  if  he  finds  his  own  arm  too  short,  he  is  intimate 


74 


RELIGIOUS  ALLEGORIES 


with  One  who  is  mighty  to  save,  and  who  is  a very 
present  help  in  times  of  trouble.  Soon  the  knot  is 
untied,  the  difficulty  is  overcome,  and  the  victory  is 
gained.  Hence  a holy  calm  pervades  him  ; he  knows 
that  all  things  are  working  together  for  his  good.  His 
soul  is  like  a placid  lake,  reflecting  the  rosy  light  of 
heaven. 

Earth  to  him  may  be  a tempestuous  ocean  ; but  the 
eye  of  faith  ever  sees  the  beacon  of  Truth  gleaming 
across  its  dark  blue  wave,  pointing  him  to  the  haven 
of  repose.  Therefore,  though  cast  down,  he  is  not  de- 
stroyed— perplexed,  yet  never  in  despair.  He  reckons 
that  his  light  afflictions  will  work  for  him  a far  more 
exceeding  and  eternal  weight  of  glory.  He  looks  not 
at  the  things  which  are  seen,  but  at  those  that  are  not 
seen.  He  has  no  gold — he  is  poor  ; but  the  Bow  of 
Promise  spans  for  him  its  glorious  arch.  “ He  is 
joyful  in  hope.”  He  is  reminded  of  his  inheritance 
above.  There  he  has  a throne  at  the  right  hand  of 
the  King  of  Glory — a mansion  in  the  skies — a bower 
in  paradise — a rest  in  Abraham’s  bosom — a shelter 
from  the  storm — a city  which  has  foundations.  No 
wonder  that  he  sets  his  affections  on  things  that  are 
above.  There  is  his  portion  fair — there,  too,  is  his 
heart — there  is  his  eternal  dwelling  place.  He  would 
rather  have  the  lot  of  Lazarus  here,  and  his  portion 
hereafter,  than  fare  sumptuously  every  day  with  Dives, 
and  be  perplexed  with  him  at  last  in  the  hell  of  tor- 
ment. As  he  walks  through  the  vale  of  poverty  and 
distress,  the  heavenly  light  shines  around  him,  and 
awakens  the  voice  of  song  : 

“ Although  the  fig  tree  shall  not  blossom, 

“ Neither  shall  fruit  be  in  the  vines ; 

“ The  labor  of  the  olive  shall  fail, 

“ And  the  fields  shall  yield  no  meat ; 


RELIGIOUS  ALLEGORIES, 


75 


“ The  flocks  shall  be  cut  off  from  the  fold, 

“ And  there  shall  be  no  herd  in  the  stalls : 

“ Yet  I will  rejoice  in  the  Lord — 

“ I will  joy  in  the  God  of  my  Salvation.” 

How  greatly  is  Patience  to  be  preferred  before 
Passion.  Passion  is  a fury,  breathing  out  threaten- 
ing and  slaughter  ; Patience  is  a cherub,  whispering 
words  of  love  and  joy.  Passion  is  a tempest,  charged 
with  lightnings,  hail  and  thunder ; Patience  is  a holy 
calm,  where  peace  reigns  and  stillness  triumphs. 
The  one  is  a troubled  sea,  casting  up  mire  and  dirt — 
the  other,  a placid  lake  illuumined  by  the  mellow  light 
of  heaven.  The  one  a foretaste  of  the  fire  of  hell — 
the  other,  a pledge  of  everlasting  repose. 

“ The  man  possess’d  among  the  tombs. 

Cuts  his  own  flesh  and  cries  ; 

He  foams  and  raves,  till  Jesus  comes, 

And  the  foul  spirit  flies  .” 

44  Beloved  self  mnst  be  denied — 

The  mind  and  will  renew’d ; 

Passion  oppress’d  and  patience  try’d. 

And  vain  desires  subdu’d.” 


u Lord,  how  secure  and  blest  are  they, 

Who  feel  the  joys  of  pardon’d  sin  ! 

Should  storms  of  wrath  shake  earth  and  sea, 
Their  minds  have  heaven  and  peace  within  ” 

“ How  oft  they  look  to  heavenly  hills, 

Where  streams  of  living  pleasures  flow  ; 

And  longing  hopes  and  cheerful  smiles 
Sit  undisturb’d  upon  their  brow !” 


76 


RELIGIOUS  ALLEGORIES, 


Fight  the  good  Jight.  1 Tim.  vi.  12 — taking  the  shield  of  Faith  and 
the  Sword  of  the  Spirit.  Eph.  vi.  16,  17. 

THE  CONQUERING  CHRISTIAN. 

A glorious  Temple  rises  to  our  view, 

The  conquering  Christian  fights  his  passage  through, 

His  dreadful  foes  who  now  attack  him  sore, 

False  Shame  behind,  fell  Unbelief  before. 

And  worldly  Love — great  idol  here  below. 

Unites  to  aid  in  Christian’s  overthrow ; 

But  he,  courageous,  takes  at  once  the  field. 


RELIGIOUS  ALLEGORIES. 


77 


Armed  with  his  ancient,  well-appointed  shield ; 

A two-edged  sword  he  wields,  well  known  to  fame, 

And  prostrates  at  one  blow  the  dastard  Shame  ; 

On  Worldly  Love  he  falls  with  many  a blow. 

And  soon  he  lays  the  usurping  monster  low. 

Now  Unbelief,  the  champion  of  the  rest, 

Enraged,  bestirs  him,  and  lays  on  his  best  ; 

A fearful  thrust  he  makes  at  Christian’s  heart. 

The  Shield  of  Faith  receives  the  murd’rous  dart ; 

With  his  good  sword  brave  Christian  wounds  him  sore. 
And  out  of  combat  he  is  seen  no  more ; 

Into  the  Temple  now  the  Victor  speeds, 

And  Angel  Minstrels  chant  his  valiant  deeds. 

The  above  represents  a man  fighting  his  way 
toward  a beautiful  Palace  ; it  is  his  home.  From 
various  causes  he  has  been  long  estranged  from  his 
paternal  inheritance.  He  is  by  some  means  reminded 
of  its  endearing  associations — of  its  ancient  magnifi- 
cence— of  its  voices  of  happiness  and  love  ; pleasant 
things  to  delight  the  eye ; choral  symphonies  to 
enchant  the  ear  ; rich  viands  to  gratify  the  taste,  are 
there.  He  becomes  anxious  to  return  ; he  determines 
at  once  to  regain  possession  of  his  mansion,  or  perish 
in  the  attempt.  He  meets  with  opposition  ; the  odds 
is  fearful,  three  to  one.  His  enemies  do  not  abso- 
lutely deny  his  rights,  yet  they  are  determined  to 
oppose  him  to  the  uttermost.  He  gives  battle,  and  by 
dint  of  skill  and  courage,  he  routs  his  foes,  gains  a 
complete  victory,  and  enters  his  home  in  triumph. 

This  allegory  represents  a part  of  the  Christian 
warfare.  The  temple  or  palace  signifies  that  glo- 
rious inheritance  which  the  Almighty  Father  has  be- 
queathed to  all  of  his  children.  It  contains  all  that 
can  please,  delight,  or  enchant  the  soul,  and  that  for- 
evermore. For  it  is  an  inheritance  that  is  incorrupti- 
ble, undefiled,  and  which  fadeth  not  away.  The 
Hero  denotes  a man  who  has  decided  to  be  a Chris- 


78 


RELIGIOUS  ALLEGORIES. 


tian.  By  the  influence  of  the  Holy  Spirit  on  his 
heart,  he  is  convinced  of  his  outcast  condition — of 
the  impotency  of  created  good  to  make  him  happy — 
of  the  insignificance  of  the  things  of  time  compared 
with  those  of  eternity.  Convinced  of  these,  in  the 
strength  of  grace,  he  says,  “ I will  arise  and  go  to 
my  Father,”  and  he  goes  accordingly.  But  he  soon 
meets  with  enemies  who  powerfully  oppose  his  pro- 
gress, and  among  the  first  of  these  is 

Shame . Our  passions,  or  powers  of  feeling  have 
been  given  to  us  by  our  benevolent  Creator,  to  sub- 
serve  our  happiness,  and  shame  among  the  rest. 

“ Art  divine 

Thus  made  the  body  tutor  to  the  soul— 

Heaven  kindly  gives  our  blood  a moral  flow 
And  bids  it  ascend  the  glowing  cheek  ” 

Shame  stands  as  a sentinel  to  warn  us  of  danger, 
and  so  put  us  on  our  guard.  But  all  of  our  passions 
are  perverted  from  tbeir  proper  uses,  and  sin  has 
done  it.  Therefore  as  man  loves  darkness  rather 
than  light — calls  evil  good  and  good  evil — puts  bitter 
for  sweet  and  sweet  for  bitter — so  also  he  changes 
the  proper  uses  of  shame.  Instead  of  being  ashamed 
of  the  bad,  he  is  ashamed  of  the  good.  Shame  is 
an  enemy  hard  to  conquer.  The  convert  finds  it  so. 
He  feels  ashamed  at  first  to  be  seen  by  his  old  com- 
panions, in  company  with  the  truly  pious  ; or  going 
to  a religious  meeting— -or  on  his  knees  praying- — or 
in  any  way  carrying  the  cross  of  Him  whom  he  has 
now  chosen  to  be  his  Master.  Shame  confronts  him 
every  where,  and  gives  him  to  understand  that  for 
the  most  part,  religious  people  are  a poor,  low,  and 
ignorant  set ; that  no  person  of  character  will  as- 
associate  with  them,  etc.  Christian  remembers  that 
what  is  highly  esteemed  among  men  is  had  in  abom- 


RELIGIOUS  ALLEGORIES. 


79 


ination  with  God.  That  shame  after  all,  is  the  pro- 
motion of  fools  only.  Thus  he  vanquisheth  shame 
by  the  sword  of  the  Spirit  even  by  the  word  of  the 
Lord. 

As  soon  as  shame  is  disposed  of,  another  foe  ap- 
pears— Love  of  the  world . This  consists  in  a greater 
attachment  to  this  present  world,  than  becomes  one 
who  is  so  soon  to  leave  it  and  live  forever  in  another. 
As  the  boy  should  learn  what  he  may  need  when  he 
shall  become  a man,  so  should  the  mortal  acquire 
what  it  may  need  when  it  puts  on  immortality.  The 
natural  man  is  so  strongly  wedded  to  earthly  objects, 
that  to  him  the  separation  is  impossible.  Argument 
will  not  effect  it.  He  may  be  convinced  intellect- 
ually, that  the  things  of  earth  are  transitory  and  un- 
satisfying, yet  he  pursues  them  eagerly.  His  feel- 
ings may  be  lacerated  by  the  death  of  some  beloved 
relative,  and  his  hopes  blasted  by  the  loss  of  pro- 
perty, still  he  cleaves  to  earth.  The  power  of  the 
Almighty  alone  can  help  him.  He  needs  a new  prin- 
ciple of  feeling  and  of  action ; even  that  of  faith 
that  overcomes  the  world.  Obtaining  this  principle, 
he  looks  not  at  the  things  that  are  seen,  but  at  those 
which  are  unseen. 

The  genuine  Christian  convert  has  many  conflicts 
ere  he  can  set  his  affections  on  the  things  above. 
Worldly  Love  opposes  him  perseveringly ; in  his 
religious  experience  ; in  his  self-denying  duties  ; in 
his  ■^••-givings,  and  in  his  sufferings.  The  Christian, 
however,  knows  that  he  must  conquer  that  foe,  or 
perish — therefore  he  sets  himself  to  meditate  upon 
his  duty — he  searches  the  Scriptures — lie  finds  that 
God’s  enemies  are  those  who  mind  earthly  things- — 
he  wishes  not  to  join  them — that  the  love  of  the 
world  is  hatred  to  God — if  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him ; and  animated 


80 


RELIGIOUS  ALLEGORIES. 


by  the  example  of  Christ  his  Lord,  who  left  heaven 
for  man,  he  renounces  earth  for  God.  He  dies  to 
the  world  and  lives  to  Christ.  As  a soldier  of  Jesus 
he  fights  under  his  banners,  and  comes  off  more  than 
a conqueror  through  Him  who  has  loved  him. 

Unbelief  is  a gigantic  foe.  He  is  indeed  the  cham- 
pion of  all  the  rest,  peculiarly  skillful  and  bold  in  his 
attacks.  He  knows  how  to  shift  his  ground  adroitly. 
Sometimes  he  assails  vehemently,  denying  Chris- 
tianity itself;  nay,  the  very  existence  of  the  Al- 
mighty, declaring  that  “ God  is  nature,  and  that  there 
is  no  other  god,”  and  that 46  death  is  an  eternal  sleep.” 
Thus  by  one  stroke  he  would  sweep  away  the  being 
and  attributes  of  the  Eternal ; the  doctrines,  prom- 
ises and  commandments  of  the  word  of  God,  man’s 
responsibilities,  and  consequent  duties.  Were  this 
stroke  successful,  it  would  deprive  man  of  all  happi- 
ness in  this  life,  and  of  the  consolations  of  hope  in 
the  life  that  is  after  death.  It  expels  him  a second 
time  from  paradise  into  a desert  where  not  even 
thorns  and  briars  spring  up  for  his  support. 

Unbelief,  however,  does  not  always  act  so  boldly. 
Sometimes  he  admits  the  existence  of  God,  and  the 
subject  of  religion  in  general,  but  denies  that  man 
owes  duties  to  the  former,  or  that  he  is  interested  in 
the  latter.  He  will  even  approve  of  the  form  of  re- 
ligion, provided  there  is  no  power,  no  faith,  no  Holy 
Spirit  in  it.  Unbelief  in  this  form  destroys  thou- 
sands of  immortal  souls  who  profess  Christ,  yet  not 
having  true  faith,  in  works  deny  him.  He  that  be- 
lieveth  not  ghall  be  damned. 

Sometimes  unbelief  attacks  the  Christian  under 
the  garb  of  benevolence.  He  pities  and  deplores 
most  feelingly,  the  present  evils  that  flesh  is  heir  to. 
He  promises  you  a terrestrial  heaven.  But,  first,  the 
present  order  of  things  must  be  abolished.  All  in- 


RELIGIOUS  ALLEGORIES. 


81 


stitutions,  political  and  religious,  must  be  abrogated. 
The  foundations  of  society  must  be  broken  up- — its 
frame-work  dissolved — that  is  to  say,  a perfect  chaos 
must  be  made,  out  of  which  shall  arise  a perfect  para* 
dise.  You  must  first  pass  through  a vast  howling 
wilderness  where  no  water  is,  and  then  (if  indeed 
your  carcass  does  not  fall  in  the  wilderness)  you 
will  be  conducted  into  the  promised  land. 

In  these  ways  does  unbelief  make  his  onsets,  suit- 
ing his  methods  to  the  dispositions  of  the  age,  or  to 
the  circumstances  of  individuals.  The  Christian  re- 
pels them  with  the  shield  of  faith,  and  the  sword  of 
the  spirit,  which  is  the  word  of  God.  He  possesses 
the  divine  word  which  is  full  of  promises,  and  that 
faith  which  is  a deep  conviction  of  things  not  seen, 
and  the  substance  or  foundation  of  things  hoped  for. 
Therefore  he  gives  no  quarter  to  unbelief ; God  hath 
spoken,  it  is  enough.  There  is  a mansion  for  him  ; 
he  will  possess  it.  His  Saviour  has  conquered  and 
reigns.  He  will  conquer  and  reign  also.  He  be- 
holds by  faith,  a glorious  mansion,  a palm  of  victory, 
a song  of  triumph,  a crown  of  life.  Animated  by 
the  prospect,  he  fights  his  way  through  all  his  foes, 
and  as  he  fights  he  sings — 

“ The  glorious  crown  of  Righteousness,  * 

To  me  reached  out,  I view, 

Conqueror  through  Christ  I soon  shall  rise, 

And  wear  it  as  my  due.” 


6 


82, 


RELIGIOUS  ALLEGORIES, 


Who  gave  himself  a ransom  for  all. — 1 Tim.  ii.  6. 

THE  IMPERIAL  PHILANTHROPIST. 


The  hapless  crew  upon  the  reef  are  cast ; 

And  round  them  rages  wild  the  furious  blast  ; 

Deep  calls  to  deep  with  wide-mouthed  thundering  roar, 
Loud  b£at  the  billows  on  the  rock-bound  shore ; 

Crash  after  crash  is  heard  with  fearful  shock. 

As  the  boat  dashes  on  the  craggy  rock. 

The  affrighted  crew  nor  skill  nor  courage  have, 

To  save  their  bark  from  the  devouring  wave  ; 


RELIGIOUS  ALLEGORIES. 


83 


Russia’s  great  Czar  beholds  them  on  the  reef 
And  nobly  hastens  to  afford  relief : 

Boldly  he  plunges  in  the  boiling  waves ; 

And  all  the  fury  of  the  tempest  braves, 

He  leaps  on  board,  and  with  a skillful  hand. 

Through  rocks  and  breakers,  brings  them  safe  to  land. 

We  have  here  a picture  of  danger  and  of  deliver- 
ance. Peter  the  Great,  Emperor  of  all  the  Russias, 
had  been  sailing  in  one  of  his  yachts  as  far  as  the 
Ladoga  Lake  ; finding  himself  refreshed  by  the  sea- 
breeze,  instead  of  landing  at  St.  Petersburg,  he  sailed 
down  the  Neva  toward  the  open  sea  of  the  gulph  of 
Finland.  The  day  had  been  very  fine  ; toward  eve- 
ning, however,  the  weather  suddenly  changed ; the 
Emperor  resolved  to  land,  but  he  had  scarcely  reached 
the  shore,  when  the  storm  burst  forth  in  all  its  fury. 
The  waves  rose  and  beat  against  the  craggy  rocks 
of  the  coast,  and  the  wind  roared  from  the  wild  sky 
with  a thundering  voice  ; in  a few  minutes  a black 
cloud,  let  down  like  a curtain,  hid  the  scene  from 
view.  Still,  however,  the  Emperor  looked  and  list- 
ened ; he  thought  he  heard  the  voice  of  distress  min- 
gling with  the  yell  of  the  storm ; his  penetrating 
glance  soon  discovered  a boat  struggling  against  the 
rolling  surge,  that  was  driving  it  towards  the  furious 
breakers.  The  men,  most  of  them  being  soldiers, 
are  evidently  at  a loss  what  to  do ; presently  the  boat  is 
dashed  upon  a reef ; the  sea  breaks  over  it  mountains 
high.  The  Emperor  immediately  sends  a vessel  to 
their  aid,  but  in  vain ; the  men  on  board  want  both 
skill  and  courage  to  execute  the  dangerous  task. 
The  poor  men  on  the  reef,  seeing  themselves  de- 
serted by  their  companions,  rend  the  air  w'  their 
piteous  cries  for  help  ; the  Emperor  can  c * *ain  him- 
self no  longer, — he  springs  into  his  ov7'  ^oat,  calling 
on  all  who  have  hearts  to  dare  for  t^eir  brethren,  to 
6* 


84 


RELIGIOUS  ALLEGORIES. 


follow  him.  By  great  exertions  he  reaches  as  near  to 
the  sufferers  as  the  breakers  will  allow — he  perceives 
that  he  is  yet  too  far  off  to  aid  them — what  they  need 
is  a skillful  pilot — he  plunges  into  the  raging  billows, 
bravely  he  buffets  the  mountain  surge,  now  floating 
on  the  topmost  wave,  now  sinking  in  the  depths  be- 
neath ; soon  he  gains  the  boat, — he  springs  on  board 
like  a delivering  angel.  The  men,  resouled  at  sight 
of  the  Emperor  risking  his  life  to  save  them,  renew 
their  efforts — they  soon  get  off  the  shoal  into  deep 
water,  and  the  Emperor  guides  them  skillfully  through 
the  rocks  and  shoals,  and  brings  them  safe  to  land. 

Now  he  is  overwhelmed  with  the  grateful  demon- 
strations of  those  whom  he  has  saved  from  the  jaws 
of  destruction,  and  of  those  happy  wives  and  chil- 
dren, who  but  for  him  would  now  have  been  orphans 
and  widows ; he  enjoys  the  luxury  of  doing  good — 
he  feels  most  truly  that  “ it  is  more  blessed  to  give 
than  to  receive.” 

“ The  quality  of  mercy  is  not  strained  ; 

“ It  droppeth  as  the  gentle  rain  from  heaven 
“ Upon  the  place  beneath.  It  is  twice  blessed  ; 

“ It  blesseth  him  who  gives,  and  him  who  takes, 

“ 'Tis  mightiest  in  the  mightiest ; it  becomes 
“ The  throned  monarch  better  than  his  crown.,, 

We  admire,  and  very  justly  too,  the  surprising  con- 
descension, the  tender  compassion,  the  heroic  cour- 
age, and  the  consummate  skill  of  the  Emperor  of  all 
the  Russias,  in  risking  his  life  for  the  sake  of  a few 
poor  men— but  what  is  this  compared  with  the  grace 
of  our  Lord  and  Saviour,  66  Jesus  ?”  The  Emperor 
lost  nothing  of  his  dignity  in  doing  what  he  did  ; he 
laid  aside  none  of  his  titles  ; he  assumed  not  a lower 
rank  ; in  the  boat,  among  the  waves,  and  on  the 
shoal,  he  was  still  an  Emperor.  But  Jesus  laid  his 
glory  by  ; the  glory  that  he  had  with  the  Father  be- 


RELIGIOUS  ALLEGORIES. 


85 


fore  the  world  was  ; the  glory  resulting  from  creative 
power  ; the  glory  of  guiding  the  armies  of  earth  and 
heaven  ; the  glory  of  eternity.  44  He  emptied  him 
self/5  44  he  made  himself  of  no  reputation.55  The 
master  becomes  a slave  ; the  king  becomes  a sub- 
ject ; the  maker  of  worlds  becomes  a creature  ; the 
God  becomes  a worm  ! How  surprising  this  conde- 
scension ; how  wonderful  this  humility  : 

“ Bound  every  heart  and  every  bosom  burn.” 

And  O,  with  what  tender  compassion  Jesus  pitied  us, 
as  he  saw  us  exposed  to  the  gulph  of  eternal  death  ! 
In  the  depths  of  our  misery  he  exclaimed,  44  Behold ! 
I come/5  and  immediately  hastened  to  our  relief.  O 
how  he  weeps,  groans,  prays,  and  dies  for  us,  and  for 
our  salvation  ! He  pities  our  ignorance — he  groans 
for  our  unbelief — he  weeps  for  the  hardness  of  our 
heart — he  dies  for  our  guilt. 

What  heroic  courage  He  displays  in  working  out 
our  deliverance  ! How  he  grapples  with  the  powers 
of  darkness  ! How  he  triumphs  over  temptation, 
poverty,  and  shame  ! How  he  conquers  principal- 
ities and  thrones,  making  a show  of  them  openly  ! 
He  wrests  from  death  his  dreadful  sting,  proves  vic- 
torious over  the  grave,  and  opens  the  gates  of  Para- 
dise to  all  believers.  What  divine  wisdom,  also,  He 
manifests  in  the  work  of  redemption  ; in  securing  to 
man  his  liberty,  and  to  God  his  glory.  How  skillfully 
the  Saviour  confutes  all  the  sophistry  of  the  devil ; 
how  wonderfully  he  answers  all  the  cavils  of  his  ad- 
versaries. How,  by  his  questions,  does  he  take  the 
wise  in  their  own  craftiness  ! His  laws  fill  with  admi- 
ration the  hearts  of  his  worshippers.  How  skillfully 
he  guides  his  followers  through  the  rocks  and  shoals 
of  temptation  and  sin,  and  lands  them  safely  on  the 
banks  of  deliverance.  44  Verily  he  hath  done  all 
things  well.55  Hallelujah  ! 


86 


RELIGIOUS  ALLEGORIES. 


But  for  whom  did  the  Saviour  labor  and  suffer  ? 
Peter  risked  his  life  for  mortals  like  himself ; Jesus 
gave  his  for  beings  infinitely  beneath  him.  Peter 
for  his  own  soldiers,  Jesus  for  those  who  were  ar- 
rayed under  the  banner  of  his  great  foe  ; Peter  for 
his  own  sheets,  Jesus  for  the  subjects  of  another 
kingdom  ; Peter  rescued  merely  his  friends,  Jesus 
died  for  the  salvation  of  his  enemies.  Herein  is 
love,  44  God  commendeth  H:s  love  toward  us  in  that 
while  we  were  yet  sinners,”  consequently  enemies, 
44  Christ  died  for  us.” 

In  the  case  before  us — one  rather  of  contrast  than 
comparison — we  see  the  men,  re-spirited  by  the  pres- 
ence of  their  Emperor,  come  to  save  them,  labor 
with  all  their  might ; had  they  not  done  so,  they 
could  not  have  been  saved,  notwithstanding  all  the 
skill,  power,  and  good  will  of  their  Prince.  But  we, 
alas  ! stupid  and  ignorant  as  we  are,  when  our  De- 
liverer comes  to  our  aid,  are  found  questioning  his 
skill,  denying  his  power,  and  disbelieving  his  kind 
intentions  ; instead  of  working  44  out  our  own  salva- 
tion,” with  fear  and  trembling,  while  he  works  in  us, 
helping  us  both  to  will  and  to  do  of  his  good  pleasure. 

Those  who  were  saved  from  death  by  the  philan- 
thropic Emperor,  showered  upon  him  every  demon- 
stration of  gratitude  ; they  invoked  eternal  blessings 
on  his  head,  and  devoted  their  lives  to  his  service  ; 
and  shall  not  we  be  grateful  to  our  Spiritual  deliv- 
erer ? His  name  ought  to  be  to  us  above  every 
name.  His  name  Salvation  is  ; to  the  man  that  be- 
lieves, Christ  is  precious — he  meditates  upon  his 
wondrous  love,  upon  his  unparalleled  condescension, 
upon  his  heroic  courage,  upon  his  tender  compassion, 
and  upon  his  divine  wisdom,  until  the  fire  of  grate- 
ful emotion  burns  within  him,  and  he  presents  himself 
a living  sacrifice,  holy  and  acceptable  before  the 
Lord,  saying— 


RELIGIOUS  ALLEGORIES, 


87 


“ Were  the  whole  realm  of  nature  mine. 

That  were  an  offering  far  too  small ; 

Love  so  amazing  ! so  divine  ! 

Demands  my  life,  my  soul,  my  all.” 

And  he  devotes  himself  accordingly  to  the  service  of 
his  King  and  Saviour.  As  a good  subject,  he  will 
obey  His  laws,  and  seek  to  promote  the  peace  and 
prosperity  of  his  kingdom  ; as  a good  soldier,  he  will 
! follow  his  Captain  through  every  danger,  and  every 
death,  and  having  gained  the  victory,  he  will  ground 
his  arms  at  Jesus’  feet,  and  so  be  ever  with  the  Lord* 


The  following  is  a noble  instance  of  genuine  philanthropy, 
where  a person  risked  and  actually  lost  his  life  for  the  salvation 
of  others : — A Dutch  East  Indiaman  was  wrecked  in  a terri- 
ble tempest  off  the  Cape  of  Good  Hope  ; the  sailors  were 
every  instant  perishing  for  want  of  assistance.  An  old  man, 
named  Woitemad,  by  birth  an  European,  and  who  was  at  this 
time  a resident  of  an  island  off  the  coast,  heard  the  lamenta- 
tions of  the  distressed  crew  and  hastened  to  their  relief.  The 
noble  Dutchman  borrowed  a horse  and  proceeded  to  the  wreck, 
with  a view  of  saving  at  least  some  of  their  number  ; he  re- 
turned safe  with  two  of  the  unfortunate  sufferers,  and  repeated 
this  dangerous  trip  six  times,  each  time  bringing  with  him  two 
men,  and  thus  saved  in  all  fourteen  persons.  The  horse  was 
by  this  time  so  much  exhausted,  that  the  man  did  not  think  it 
prudent  to  venture  out  again  ; but  the  entreaties  of  the  poor  suf- 
ferers increasing,  he  ventured  one  trip  more,  which  proved  so 
unfortunate  that  he  lost  his  own  life  ; for  on  this  occasion  too 
many  rushed  upon  him  at  once,  some  catching  hold  of  the 
horse’s  tail,  and  others  of  the  bridle,  by  which  means  the  horse, 
wearied  out,  and  too  heavily  laden,  was  overwhelmed  by  the 
billows,  and  all  drowned  together.  The  East  India  Company 
impressed  with  so  noble  an  instance  of  philanthropy,  ordered  a 
monument  to  be  erected  -to  his  memory. 


88 


RELIGIOUS  ALLEGORIES, 


Therefore  let  ns  not  sleep,  as  do  others  ; but  let  us  watch  and  be  sober.— 
1 Thes.  v.  6. 


THE  WINTRY  ATMOSPHERE. 

The  icy  mountains  here  lift  up  on  high 
Their  barren  peaks,  toward  the  arctic  sky  ; 
Terrific  regions,  where  grim  Winter  reigns. 
And  bt  nds  the  whirlwind  in  his  frosty  chains, 
All  life  has  fled,  save  where  the  shaggy  beast 
Prowls  with  intent  on  human  blood  to  feast ; 


HELIGrlOtfS  ALLEGORIES. 


R9 

*T  is  nature’s  tomb  ; no  living  voice  is  heard, 

Of  murmuring  brook,  nor  cheerful  warbling  bird 
No  leafy  tree,  nor  smiling  fields  of  green, 

Nor  corn  luxuriant  waving,  here  is  seen. 

In  this  cold  clime  some  mariners  are  found, — 

Two,  froze  to  death,  lie  stretched  upon  the  ground  ; 
Others,  more  wise,  to  keep  themselves  awake, 

They  leap  and  shout,  and  strive  their  friends  to  wake. 
One  plies  the  rod — yet  from  all  anger  free — 

To  rouse  his  neighbor  from  his  lethargy  ; 

Death  of  his  prey,  while  thus  engaged,  he  cheats. 

And  finds  himself  revive  the  more  he  beats. 

These  work  and  live,  although  the  conflict’s  sore, 

The  rest  they  slumber  and  awake  no  more. 

Here  we  have  a picture  of  the  Polar  regions ; the 
accumulating  masses  of  ice  raise  to  the  sky  their 
snowy  summits.  The  formation,  perhaps,  of  future 
icebergs.  Here  Winter  sits  securely  upon  his  throne 
of  desolation.  Unmolested  by  the  Solar  King,  he 
sways  his  icy  scepter.  The  very  winds  are  hushed 
to  silence  by  his  power  ; a desolate  and  terrible  re- 
gion. It  is  the  sheeted  sepulcher  of  Nature  deceased. 
No  signs  of  life  are  seen,  except  the  Polar  beast, 
fitted  for  his  dreary  abode.  No  sound  of  rippling 
brook,  nor  voice  of  joyous  bird  echoes  through  the 
icy  cliffs.  To  bless  the  eye,  no  leafy  forests  wave 
to  the  breeze.  No  cheerful  fields  of  living  green 
appear.  To  bless  the  heart,  no  rising  corn,  the  all- 
sustaining  food  of  man,  bends  with  its  weight  of 
wealth.  In  this  inhospitable  climate,  man,  if  he 
possess  not  a stout  heart,  soon  dies.  A drowsiness 
steals  over  him.  He  feels  a very  great  inclination 
to  lay  down,  then  cold  chills,  throughout  his  life’s 
blood,  slowly  creep.  He  sinks  into  a lethargy  from 
which  he  never  more  awakes. 

In  the  picture  are  seen  a few  mariners  who  are 
thrown  into  this  unfriendly  climate.  Two  of  them, 
in  consequence  of  giving  way  to  their  drowsy  feel- 


90 


RELIGIOUS  AL1  EGORIES. 


ings,  have  fallen  asleep.  It  is  the  slumber  of  the 
grave.  The  others,  aware  of  the  deadly  influence 
of  intense  cold,  exert  themseb  es  to  keep  it  off.  They 
leap  about  and  cry  aloud.  They  are  alarmed  for 
their  companions.  They  stri  ie  to  arouse  them  from 
their  dangerous  sleep.  One  } perceiving  his  friend  to 
have  some  signs  of  life  in  him,  procures  a rod ; he 
lays  it  on  unsparingly ; he  finds  himself  benefited  by 
the  exercise  ; he  continues  it ; he  is  successful ; he 
saves  the  life  of  his  friend  ; they  continue  actively 
employed  until  deliverance  appears.  Thus,  then  lives 
are  preserved.  The  rest,  cast  into  the  deep  sleep  of 
death,  are  left  to  the  beasts  -of  prey. 

The  wintry  atmosphere  represents  that  spiritual  de- 
clension that  too  frequently  happens.  Piety  is  in 
danger  of  freezing  to  death.  The  church  has  gone 
too  far  north.  The  thermometer  of  holiness  has 
sunk  almost  to  zero.  The  sun  of  righteousness  casts 
but  a few  feeble  flickering  rays  athwart  the  gloom 
profound.  Fearful  state  indeed  ! The  stillness  of 
spiritual  death  prevails.  The  shaggy  one  alone  is 
alive  and  active.  “ He  goeth  about  as  a roaring  lion 
seeking  whom  he  may  devour.”  The  voice  of  prayer 
is  hushed.  No  joyful  hallelujahs  break  the  monotony 
of  the  awful  solitude.  Doctrine  and  discipline  are 
neglected.  Even  the  all-sustaining  word  of  God  is 
forsaken.  Melancholy  position  ! She  will  soon  be- 
come a mere  iceberg,  dashing  herself  and  others  into 
oblivion.  It  has  sometimes  occurred,  that  by  the 
faithful  prayers  and  active  labors  of  one  saint,  the 
church  has  been  brought  out  of  the  wintry  atmos- 
phere, and  been  saved.  This  one  living  disciple 
brings  the  whole  church  to  Jesus,  the  Sun  of  Right- 
eousness, and  keeps  her  there  by  faith,  until  the 
whole  tide  of  His  rays  fall  full  upon  her.  Her  frozen 
heart  now  begins  to  thaw ; soon  it  melts  into  peni- 


RELIGIOUS  ALLEGORIES. 


91 


tence  and  love ; now  the  voice  of  prayer  breaks  forth 
as  the  morning ; the  song  of  praise  again  mounts 
upwards ; God’s  house  is  filled  with  worshippers ; 
ministers  are  clothed  with  salvation  ; converts  are 
multiplied,  and  the  sons  of  God  shout  aloud  for  joy. 

The  wintry  atmosphere  may  furthermore  denote  the 
condition  of  individual  Christians  when  thrown  into 
the  society  of  the  wicked,  when  compelled  in  the 
order  of  providence  to  dwell  in  the  “ tents  of  Kedar.” 
In  the  absence  of  the  genial  influences  of  religious 
ordinances,  the  freezing  influences  of  ungodly  princi- 
ples and  practices  prevail.  Infidelity  itself  may  per- 
haps lift  up  its  daring  front,  and  defy  the  God  of  the 
armies  of  Israel  ; deny  the  inspiration  of  the  sacred 
page,  and  laugh  the  Christian  to  scorn  as  a weak  en- 
thusiast. If  unwatchful,  the  professor  will  at  first  fall 
a prey  to  the  stupor  of  indifference.  Then  the  chilling 
influence  of  sin  will  creep  over  him  ; the  life’s  blood 
of  his  piety  is  arrested  in  its  course  ; heart  and  in- 
tellect are  benumbed  ; Faith,  Hope  and  Love  are 
now  but  indistinct  images  of  the  past.  He  is  in 
danger  of  spiritual  death. 

As  in  the  engraving,  we  see  one  arousing  his  com- 
panions with  a rod  or  stick,  so  the  Christian  should 
endeavor  to  awaken  his  brother  when  he  sees  him 
falling  beneath  the  influence  of  a wicked  atmosphere. 
He  may  possess  more  Christian  experience,  or  more 
spiritual  understanding  ; he  has  a stronger  faith,  or  is 
better  acquainted  with  the  wiles  of  the  devil ; these 
are  so  many  gifts  or  graces,  that  he  is  in  duty  bound 
to  exert  for  the  salvation  of  his  brother  ; hence  he  is 
to  exhort  and  admonish  him  with  all  long-suffering 
and  faithfulness.  If  this  fails,  he  is  to  reprove,  nay, 
to  “ rebuke  him  sharply,”  and  in  no  wise  to  suffer 
sin  upon  his  brother.  Though  it  may  seem  harsh, 
yet  he  is  to  persevere  as  long  as  any  signs  of  life  re- 


92 


RELIGIOUS  ALLEGORIES. 


main,  lest  he  perish  for  whom  Christ  died  ; he  will 
tell  him  of  the  danger  to  which  he  exposes  his  im- 
mortal soul,  of  the  reproach  he  will  bring  upon  reli- 
gion if  he  falls  into  sin,  of  the  wounds  he  will  again 
inflict  upon  the  sacred  heart  of  Jesus  ; that  he*  will 
cover  heaven  with  sackcloth,  and  , make  hell  echo 
with  exultations  of  fiendish  delight — he  will  not  spare 
in  order  to  arouse  him  from  his  slumber.  With  the 
hammer  of  God’s  word  he  will  strike  him,  with  the 
sword  of  God’s  Spirit  he  will  pierce  him,  and  with 
the  fuel  of  God’s  love,  he  will  enkindle  a fire  round 
about  him.  He  is  successful — soon  the  sleeper 
moves — he  melts — he  weeps — he  prays  ; in  his  grat- 
itude he  exclaims,  66  Let  the  righteous  smite  me,  it  is 
an  excellent  oil  unto  me,”  faithful  are  the  wounds  of 
a friend  ! Thus  the  active  Christian,  by  his  perse- 
verance, under  God,  saves  a soul  from  death,  and 
hides  a multitude  of  sins. 

Most  beneficial,  also,  has  the  exercise  been  to  him- 
self; it  has  proved  the  means  of  his  own  safety;  by 
it  he  has  been  kept  watchful  and  prayerful ; his  gifts 
and  graces  have  been  strengthened  ; the  more  he  la- 
bored for  his  brother,  the  more  he  was  blessed  in  his 
own  soul.  So  true  is  the  promise,  “ He  that  water- 
eth  others,  shall  be  watered  also  himself.” 

The  Wintry  Atmosphere  is  such  a dangerous  re- 
gion that  the  Almighty  himself  becomes,  as  it  were, 
alarmed  for  the  safety  of  his  children,  when  he  sees 
them  exposed  to  its  influence  ; he  uses  the  rod  of  cor- 
rection in  order  to  keep  them  awake — he  uses  it  in 
love — whom  he  loveth  he  chasteneth.  Woe  ! woe  ! 
unto  us,  when  He  commands  the  ministers  of  afflic- 
tion to  64  let  us  alone.”  Poverty,  reproach,  sickness 
and  death,  are  employed  by  our  heavenly  Father  as 
instruments  of  correction — yet  they  are  blessings  in 
disguise.  He  gives  us  poverty  in  time,  that  we  may 


RELIGIOUS  ALLEGORIES.  93 

be  invested  with  the  riches  of  eternity  : — reproach, 
that  we  may  receive  the  plaudits  of  the  King  Eter- 
nal : — sickness  of  body  that  the  soul  may  flourish  in 
immortal  health  : — Death , to  usher  us  into  Life,  into 
his  immediate  presence,  that  where  He  is  there  we 
may  be  also.  God’s  children  have  borne  witness  in 
time,  and  they  will  bear  witness  to  all  eternity,  “ That 
it  was  good  for  them  to  have  been  afflicted.” 

“ Long  unafflicted,  undismayed  , 

In  pleasure’s  path  secure  I strayed  ; 

Thou  mad’st  me  feel  the  chastening  rod, 

And  straight  I turned  unto  my  God, 

What  though  it  pierced  my  fainting  heart, 

I blessed  the  hand  that  caused  the  smart, 

I taught  my  tears  awhile  to  flow. 

But  saved  me  from  eternal  woe.” 


“ In  sable  cincture,  shadows  vast. 
Deep-tinged  and  damp,  and  congregated  clouds. 

And  all  the  vapory  turbulence  of  heaven. 

Involve  the  face  of  things.  Thus  winter  falls, 

A heavy  gloom  oppressive  o’er  the  world, 

Through  Nature  shedding  influence  malign.” 

“ Ocean  itself  no  longer  can  resist 
The  binding  fury  ; but,  in  all  its  rage 
Of  tempest  taken  by  the  boundless  frost. 

Is  many  a fathom  to  the  bottom  chained, 

And  bid  to  roar  no  more  :■ — a bleak  expanse, 

Shagged  o’er  with  wavy  rocks,  cheerless  and  void 
Of  every  life,  that  from  the  dreary  months 
Flies  conscious  southward.  Miserable  they  ! 

Who,  here  entangled  in  the  gathering  ice. 

Take  their  last  look  of  the  descending  sun  ; 

While,  full  of  death,  and  fierce  with  ten-fold  frost. 

The  long  long  night,  incumbent  o’er  their  heads. 

Falls  horrible.” — Thompson . 


94 


RELIGIOUS  ALLEGORIES 


For  I saith  the  Lord  will  be  ....  a wall  of  fre  round  about.  Zee.  IL  % 


THE  PROTECTED  TRAVELER. 

»T  is  night, — the  Traveler  with  labor  spent, 
Beneath  the  forest’s  shade  has  pitched  his  tent  ; * 
He  and  his  household  soon  are  fast  asleep, 

Their  toilsome  journey  makes  their  slumbers  deep  ; 
Above  their  heads  the  stars  are  glowing  bright, 
Like  diamonds  sparkling  on  the  breast  of  night ; 
This  is  the  signal  for  the  savage  beast 
To  roam  the  forest  for  his  bloody  feast ; 


RELIGIOUS  ALLEGORIES. 


95 


Leopards  and  lions  round  the  tent  now  prowl. 

And  wake  the  woodland  with  their  fearful  howl ; 

The  Traveler,  startled  at  the  dreadful  sound, 

A blazing  fire  soon  kindles  all  around  ; 

The  monsters  see  it,  and  with  horrid  roar. 

Rush  through  the  thicket  and  appear  no  more. 

As  when  Elisha,  ’mid  the  Syrian  band. 

Saw  sword  and  spear  arrayed  on  every  hand, 

In  gracious  answer  to  the  prophet’s  prayer. 

Angelic  banners  flashed  upon  the  air  ; 

Jehovah’s  armies  round  about  him  came 
With  burning  chariots  and  steeds  of  flame ; 

The  fiery  seraphs  circled  all  his  path, 

And  kept  him  safely  from  the  Syrian’s  wrath. 

In  these  days  of  emigration,  multitudes  ai;e  contin- 
ually leaving  the  homes  of  their  fathers  for  distant 
climes.  The  populous  cities  of  the  old  world  are 
traversed  ; the  broad  blue  ocean  is  traversed  ; the  vast 
forests  of  the  new  world  are  traversed,  in  order  to  find 
a home  of  peace  and  plenty.  The  engraving  shows 
a family  tended  and  guarded  for  the  night.  The  trav- 
elers, weary  wilh  the  day’s  journey,  seek  a commo- 
dious place  whereon  to  pitch  their  tent.  The  sun 
already  begins  to  sink  below  the  horizon  ; the  shad- 
ows lengthen,  and  night,  silent  and  majestic,  assumes 
her  empire  over  the  earth.  Stars  of  glittering  beauty 
bespangle  her  bosom  and  reflect  their  brilliancy  on 
the  bl-oad  leaves  of  the  forest.  The  travelers  retire 
to  rest ; wooed  by  fatigue,  64  balmy  sleep”  soon  lights 
upon  their  eyelids  ; their  slumbers  are  deep  ; but 
they  are  soon  to  be  disturbed  ; night  gives  the  signal 
for  the  beasts  of  prey  to  come  forth  from  their  dens  ; 
hungry  and  thirsty  for  blood  they  come  ; roaming, 
ravening,  and  roaring  they  come  ; the  woods  echo 
their  fearful  howlings  ; they  scent  out  the  travelers  ; 
they  surround  the  tent ; they  clamor  loudly  for  its 
inmates  ; dreadful  is  the  confusion  ; the  beasts  growl 
and  fight  with  each  other,  that  each  might  have  the 


96 


RELIGIOUS  ALLEGORIES. 


prey  to  himself — the  travelers  awake  in  trembling 
distress.  One  of  them  has  heard  of  the  effect  of  fire 
upon  wild  beasts  ; while  they  are  quarrelling,  he 
quickly  lights  his  brand,  puts  it  to  some  dry  leaves, 
and  kindles  a blaze  ; to  this  he  adds  more  fuel,  nor 
ceases  heaping  it  on  till  he  has  encircled  the  tent 
with  flames.  His  efforts  are  successful ; the  wild 
beasts  are  now  affrighted,  and  roaring  dreadfully  with 
fear  and  rage,  they  rush  impetuously  through  the 
trees,  and  come  near  the  tent  no  more. 

The  preservation  of  the  traveler  from  the  fury  of 
the  wild  beasts  by  means  of  fire,  represents  the  pre- 
servation of  the  Christian  from  the  attacks  of  Satan 
and  his  helpers,  by  the  Almighty.  Among  the  Jews, 
and  many  other  ancient  nations,  fire  was  regarded  as 
emblematical  of  the  Deity,  and  indeed  not  without 
reason,  for  on  several  well  authenticated  instances  did 
the  Almighty  manifest  himself  under  the  appearance 
of  fire.  Moses  was  summoned  before  a court  of  fire 
to  receive  his  commission  as  deliverer  of  Israel.  God 
was  in  the  fire.  In  their  flight  from  Egypt,  and  after 
travels  in  the  desert,  the  Israelites  were  guided  by  a 
column  of  fire.  Their  salvation  and  the  Egyptians’ 
overthrow,  for  Jehovah  was  there.  In  his  reception 
of  the  sacrifices  and  prayers  of  his  people,  God  an- 
swered by  fire.  When  He  gave  his  law  upon  the 
terrible  Mount,  he  spake  out  of  the  midst  of  the  fire. 
And  when  long  after  he  would  re -publish  his  law  to 
all  nations,  the  commission  of  the  Apostles  as  the 
deliverers  of  the  world,  was  crowned  with  fire,  God 
was  with  them,  and  to  be  with  them  to  the  end  of 
the  world. 

The  Christian  is  a traveler ; he  is  traveling  through 
the  wilderness  of  this  world  ; he  will  pass  through 
it  only  once  ; in  whatever  part  of  the  wilderness  he 
pitches  his  tent,  he  is  safe  from  all  the  open  attacks 


RELIGIOUS  ALLE  >RIES. 


97 


of  his  foes  ; his  faith,  love  and  obedience,  secure  to 
him  the  protection  of  the  Aim  , aty.  He  is  holy  in 
heart  and  life  ; holiness  tend  to  God’s  glory,  and 
upon  64  the  glory  there  is  a device  this  is  the  glory 
that  dwells  in  the  midst  of  him,  and  where  this  is, 
there  will  be  also  44  the  wall  of  fire  round  about.” 
The  celestial  fire  burning  between  the  Cherubim  in 
the  Jewish  temple,  but  shadowed  forth  him  in  whose 
heart  Christ  dwells  by  faith,™ the  living  44  temple  of 
the  Holy  Spirit.” 

Since  his  expulsion  from  the  realms  of  light,  the 
Devil  has  hated  with  perfect  hatred  every  symbol  of 
Jehovah’s  presence  and  glory  ; he  hates  the  light — 
he  is  the  prince  of  darkness— he  is  the  great  extin- 
guisher, putting  out  the  light  of  truth  and  holiness  as 
often  as  he  can  effect  it ; he  thought  to  extinguish 
the  44  Light  of  the  World,”  by  nailing  it  to  a tree, 
but  in  so  doing  he  only  broke  into  pieces  the  vase 
that  contained  it,  causing  it  to  shine  forth  with  bril- 
liancy, and  to  fill  the  whole  earth  with  glory. 

The  great  adversary  is  spoken  of  as  44  going  about” 
the  world  as  a roaring  lion  44  seeking  whom  he  may 
devour  ;”  once,  when  prowling  about  on  this  wise,  he 
met  with  one  of  the  saints  of  God,  whom  he  desired 
to  worry  and  devour,  but  behold ! there  was  a hedge 
of  burning  bushes  all  around  him.  In  vain  he  tried 
to  get  at  him  ; though  used  to  fire,  he  could  not  stand 
the  fire  of  love  and  holiness — he  knew  very  well  too, 
that  no  one  could  put  out  this  fire,  demolish  this 
burner,  except  the  man  himself.  Satan  is  permitted 
to  tempt ; he  lays  his  plots  with  hellish  ingenuity  ; he 
executes  them  with  cruelty  worthy  of  a devil ; to  de- 
stroy this  man  of  God,  he  called  into  his  service  the 
pestilence,  the  sword,  the  tornado,  and  the  lightning. 
The  lightning  came  and  did  its  work — the  sword 
came  and  did  its  work — the  pestilence  came  and  did 
7 


98 


RELIGIOUS  ALLEGORIES. 


its  work— the  tornado  came  and  did  its  work,— yet 
the  man  of  God  is  safe  ; he  lives  in  his  integrity  ; 
the  hedge  of  fire  around  him  burns  higher  and 
brighter,  and  becomes  a beacon  of  hope  to  all  the 
children  of  men.  The  devil,  discomfited,  leaves  him, 
and  flees  away  to  his  own  place,  because  “ Job 
sinned  not  nor  charged  God  foolishly.” 

In  like  manner  every  child  of  God  is  surrounded 
by  a divine  protection  ; the  servants  of  Satan  are 
just  like  their  master,  they  hate  the  light,  and  him 
that  brings  it ; but  were  they  to  beset  him,  as  the 
Assyrian  army  beset  the  prophet  Elisha,  he  would  be 
safe.  The  chariots  of  fire,  and  the  horses  of  fire, 
with  Seraphim  and  Cherubim,  would  encompass  him. 
He  may  lay  him  down  in  peace— a wall  of  fire  pro- 
tects him,  high  as  heaven,  deeper  than  hell,  wide  as 
eternity-^-fire  ! fire  ! fire  ! formless,  impetuous,  mys- 
terious, and  devouring  fire,  is  his  safeguard  and  trust. 

As  the  traveler  by  building  a fire  protects  not  him- 
self only,  but  all  who  are  in  the  tent,  so  the  Chris- 
tian, by  his  faith,  love  and  obedience,  secures  the 
protection  and  blessing  of  God  upon  all  his  house- 
hold. “ 1 will  show  mercy,”  saith  the  Holy  One  of 
Israel,  “ unto  thousands  of  generations  of  those  that 
love  me  and  keep  my  commandments  ;”  and  one  who 
had  lived  long  in  the  world,  and  had  seen  much  of  it, 
declared,  “ I have  never  seen  the  righteous  forsaken, 
nor  his  posterity  begging  bread.” 

The  traveler  may  put  out  his  fire  without  water— 
he  can  do  it  by  omitting  to  supply  it  with  fuel,  or  by 
casting  earth  upon  it,  thereby  smothering  it,  and  thus 
expose  himself  and  others  with  him  to  all  the  dan- 
gers of  the  forest.  So  the  Christian  may  extinguish 
the  fire  of  Almighty  protection,  the  light  of  the  Holy 
Spirit ; he  may  do  so,  too,  without  employing  the  wa- 
ters of  transgression— he  may  do  it  by  withholding 


RELIGIOUS  ALLEGORIES. 


99 


the  proper  fuel,  by  “ leaving  off  to  do  good,”  by  neg- 
lecting the  means  of  grace.  He  may  do  it  by  casting 
earth  upon  it,  by  letting  the  world  gain  the  ascen- 
dancy in  his  heart  and  affections— the  love  of  the 
world  will  put  out  the  fire,  “ quench  the  Spirit,”  and 
leave  the  man  again  exposed  to  the  malice  of  the 
evil  one. 

In  the  Book  of  the  Prophets  we  read  of  some  who  “ kindle 
a fire”  and  walk  in  the  light  thereof,  who  yet  “ lie  down  in 
sorrow,”  they  are  not  safe  ; these  may  be  the  self-righteous — 
the  mere  nominal  professor,  who  builds  a fire  with  the  wood, 
hay,  and  stubble,  of  his  own  performances ; it  lacks  the  heat 
of  love  and  holiness — God  is  not  in  it.  Satan  heeds  it  not — he 
breaks  through  it  as  easily  as  a lion  through  a cobweb,  and 
seizes  upon  the  defenceless  sinner  for  a prey. 

Of  others  it  is  said  that  they  “ encompass  themselves  about 
with  sparks”  merely  ; this  may  mean  those  who  esteem  them- 
selves good  enough  already,  good  naturally — hence  they  have 
no  need  of  performances  of  any  kind.  The  man  of  this  class 
neglects,  as  useless,  the  light  of  truth,  and'  faith,  and  the  fire 
of  love  ; he  can  dispense  with  Bible,  Priest  and  Temple  ; he 
lies  down  in  peril — the  devil  don’t  mind  a few  sparks. 

It  was  a custom  among  the  ancient  highlanders  of  Scotland, 
when  they  would  arouse  the  people  for  any  great  purpose,  to 
send  throughout  the  land  a cross  dipped  in  blood  ; wherever 
the  cross  was  received,  there  the  people  immediately  kindled  a 
blazing  fire,  hence  it  was  called  “ the  Fire  Cross.”  The  blood- 
stained Cross  of  Christ  has  been  sent  and  is  now  going  through^ 
out  the  world  ; the  purpose  for  which  it  is  sent,  the  greatest  of 
all  achievements  ; wherever  it  is  received,  a fire  is  kindled 
amid  the  surrounding  darkness.  The  fire  of  a Saviour’s  love, 
the  fire  of  Almighty  power, 

“ Jesus’  love  the  nation’s  fires, 

“ Sets  the  kingdoms  in  a blaze.” 

Hasten  ! O hasten ! ye  who  bear  the  cross,  ye  ministers  of 
his  that  do  his  pleasure  ! carry  round  “ the  Cross/*  until  a fire 
shall  be  kindled  every  where,  and  the  whole  earth  be  filled 
with  the  glory  of  God. 


7* 


100 


RELIGIOUS  ALLEGORIES, 


For  ye  are  bought  with  a price. — 1 Cor.  vi.  20.  Those  that  seek  me  early 
shall  Jind  me. — Prov.  viii.  17. 

THE  PEARL  OF  GREAT  PRICE. 


Behold,  the  slave  with  joyful  beaming  eyes, 
Holds  up  to  view  his  glorious  glittering  prize  ; 

A pearl,  more  precious  than  its  weight  in  gold  ; 
The  price  of  Freedom,  and  of  bliss  untold: 

The  prince  who  promised  the  auspicious  meed, 
From  his  rich  palace  hastens  down  with  speed ; 


RELIGIOUS  ALLEGORIES. 


101 


With  his  own  hand — unrolled  that  all  may  see — 

The  title-deed  presents  of  Liberty. 

The  slave  may  enter  now  that  mansion  fair, 

A slave  no  longer,  but  a rightful  heir. 

So  when  the  sinner  by  Apollyon  bound, 

The  priceless  pearl  of  Gospel  grace  has  found ; 

He  breaks  his  chains,  and  into  Freedom  springs, 

No  more  a slave,  he  ranks  with  priests  and  kings  ; 

By  the  great  Lord  of  All,  to  him ’t  is  given, 

To  be  his  child  on  earth,  and  heir  in  heaven. 

A certain  Prince,  desirous  of  adorning  his  coro- 
net with  a pearl  of  the  greatest  value,  promises  Lib- 
erty to  any  one  of  his  slaves  who  shall  find  one  of  a 
certain  number  of  carats  ; the  Prince  owns,  upon  his 
manor,  a 44  Fishery,”  where  the  slaves,  at  proper  sea- 
sons of  the  year,  dive  for  pearls.  The  usual  mode 
of  operation  is  as  follows  : The  divers,  throwing  off 
their  clothes,  dress  themselves  in  complete  suits*  of 
white  cotton ; this  is  to  protect  their  bodies  from  the 
contact  of  the  medusae,  or  sea-nettles  ; then,  each 
diver  letting  himself  over  the  side  of  the  boat,  places 
his  feet  upon  a stone,  which  is  held  by  the  seibor,  or 
puller  up.  On  his  left  arm  he  carries  a small  basket 
to  hold  the  oysters  he  may  collect — (the  pearl  is 
found  in  the  fleshy  part,  near  the  joint  of  the  shell)— 
then  closing  his  nostrils  with  a piece  of  elastic  horn, 
he  gives  the  signal  with  his  arm,  and  is  immediately 
lowered  down  ; the  stone  enables  him  to  sink  with- 
out difficulty.  Here,  in  a period  varying  from  thirty 
to  a hundred  seconds,  he  employs  himself  in  filling 
his  basket ; as  soon  as  this  is  done,  or  if  he  wants 
breath,  he  jerks  the  rope,  and  is  immediately  hauled 
to  the  surface. 

In  the  engraving  is  seen  the  fortunate  slave,  who 
has  secured  the  prize  ; as  soon  as  he  discovers  his 
good  fortune,  forsaking  boat  and  basket,  he  leaps 
overboard  and  makes  toward  the  shore,  exclaiming 


102 


RELIGIOUS  ALLEGORIES. 


44  I ’ve  found  it ! I ?ve  found  it !”  Others  shout  with 
him  ; the  Prince,  his  master,  hears  the  tumult,  and 
learning ’the  cause,  repairs  without  delay  to  the  bank 
of  the  river,  to  receive  the  pearl,  and  to  bestow  on 
the  finder  the  promised  reward— where,  in  the  pres- 
ence of  all,  he  reads  his  deed  of  manumission,  and 
proclaims  him  fi'ee.  And  he  is  free — his  head  and 
heart,  and  hands,  are  now  his  own  ; he  is  now  free 
from  that  power  which  degraded  him  to  the  exact 
level  of  a brute,  and  free  from  all  its  concomitant 
evils  of  ignorance,  cruelty  and  crime  ; he  is  now  a 
man,  he  bears  his  brow  upward.  Happy  man  ; Lib- 
erty, fair  sister  of  Piety,  has  stooped  upon  the  wing 
to  bless  him  ; nor  is  this  all- — he  is  free  to  call  his 
former  master  Abba , that  is,  father,  and  his  mistress 
Imma , that  is,  mother ; he  is,  according  to  custom, 
adopted  as  a son — his  future  path  is  irradiated  with 
knowledge,  wisdom,  and  happiness. 

By  the  slave  finding  the  costly  pearl,  and  obtain- 
ing thereby  his  liberty,  is  signified  the  sinner,  who 
finds  “ the  Kingdom  of  Heaven,”  or  who,  in  other 
words,  experiences  religion ; this  puts  him  into  pos- 
session of  a liberty  more  precious  than  gold,  and 
more  to  be  desired  than  fine  gold 

A liberty  unsung. 

By  Poets,  and  by  Senators  unpraised  ; 

Which  monarchs  cannot  grant,  nor  all  the  powers 
Of  earth  and  hell  confederate,  take  away : 

A liberty  which  persecution,  fraud. 

Oppression,  prisons,  have  no  power  to  bind ; 

Which,  who  so  tastes,  will  be  enslaved  no  more. 

This  is  the  liberty  of  Gospel  Salvation ; a sinner 
is  a slave — a slave  not  to  one  master,  but  to  many, 
who  exercise  over  him  a cruel  despotism.  Satan 
takes  the  lead  in  tyrannizing  over  him ; it  is  true  he 
is  a willing  slave,  but  not  the  less  a slave  for  that, 


RELIGIOUS  ALLEGORIES* 


103 


for  let  him  but  try  to  free  himself  from  his  power, 
and  he  at  once  feels  that  he  is  bound  ; Satan  is  his 
lord  and  master,  he  says  to  him  “ go,  and  he  goeth, 
come,  and  he  eometh,  do  this,  and  he  doeth  it,”  He 
is  a captive,  led  about  just  as  the  devil  pleases.  Mis- 
erable bondage  ! Sin  has  dominion  over  him,  for- 
bidden objects  control  his  passions,  and  his  passions 
control  his  will ; he  is  enslaved  to  the  law  of  sin,  he 
is  chained  to  “ this  body  of  death.”  Sin  wields  over 
him  its  scepter  with  despotic  sway,  “ he  is  sold  under 
sin ;”  even  when  he  would  do  good,  evil  is  present 
with  him.  Again,  he  is  a slave  to  the  terrors  of  the 
law  ; mount  Sinai  still  stands,  giving  forth  its  dread- 
ful voice  of  many  thunders,  and  emitting  its  flashes 
of  devouring  fire  ; he  stands  quaking  and  trembling 
beneath  its  fearful  brow.  He  is  also  “ subject  to 
bondage  through  fear  of  death  ;”  although  he  may 
make  a show  of  courage,  when  among  his  guilty 
companions,  over  the  bottle,  or  in  the  battle-field, 
yet  he  dreads  his  approach  ; his  very  image  embit- 
ters his  sweetest  pleasure,  and  makes  him  miserable. 
These  are  some  of  the  lords  that  exercise  dominion 
over  the  poor  sinner  ; verily  he  is  bound  ! 

The  King  of  Holiness  offers  liberty  to  the  sinner, 
on  condition  that  he  exercise  “ repentance  toward 
God,  and  faith  in  Jesus  Christ ;”  thus  runs  the  pro- 
clamation. The  slave  who  found  the  pearl  was  obe- 
dient ; what  did  he  know  at  first  about  pearls  ? he 
might  have  argued,  with  himself  at  least,  that  it  was 
impossible  that  such  uncouth,  muddy  oysters,  could 
contain  such  priceless  gems,  and  so  have  given  up 
the  idea,  and  with  it  freedom ; but  he  sought  in  the 
manner  prescribed,  and  found — thus  his  obedience 
secured  an  ample  reward. 

Salvation  is  found  only  by  those  who  seek  aright. 
That  the  sinner  might  not  lose  his  labor,  the  Al. 


104 


RELIGIOUS  ALLEGORIES. 


mighty  Lord  tells  him  where  it  may  be  found  ; he  tells 
him  to  look  for  it  in  His  word,  in  his  house  and  or- 
dinances ; he  tells  him  how  he  is  to  conduct  the 
search — he  is  to  lay  aside  his  self-righteousness  and 
put  on  sackcloth  ; he  is  to  descend  into  the  depths  of 
humility,  and  there,  by  earnest,  persevering  prayer, 
and  living  faith,  to  seek  until  he  finds — and  the  prom- 
ise is,  44  If  thou  seekest  her  as  silver,  and  searchest 
for  her  as  for  hid  treasure,  then  shalt  thou  understand 
the  fear  of  the  Lord,  and  find  the  knowledge  of  God.” 
But  who  shall  describe  the  glorious  liberty  of  the 
children  of  God.  Satan  reigns  and  tyrannizes  over 
them  no  longer ; his  chain  is  broken,  his  allegiance 
is  renounced  ; he  is  no  longer  the  proud  conqueror, 
leading  his  captive  in  chains  ; he  lies  bruised  be- 
neath the  Christian’s  feet — -he  may  threaten,  but  he 
cannot  harm ; he  may  tempt,  but  he  cannot  compel. 

He  who  finds  gospel  freedom  is  delivered  from  the 
dominion  of  sin ; his  understanding  is  now  enlight- 
ened, the  darkness  of  ignorance  has  passed,  the  true 
light  now  shines  ; his  mind  is  now  free — free  to  do 
good.  He  takes  pleasure  in  righteousness.  44  O,”  he 
exclaims,  44  how  I love  thy  law  !”  Henceforth  the 
testimonies  of  Jehovah  are  the  songs  of  his  rejoicing 
in  the  house  of  his  pilgrimage  ; in  him  the  promise 
is  fulfilled,  44  Sin  shall  not  have  dominion  over  you.” 
From  the  curse  of  the  law,  moreover,  he  is  free. 
Jesus  has  been  made  a curse  for  him— there  is,  there- 
fore, now  no  condemnation  ; for  him  the  fires  of  Si- 
nai no  longer  burn  ; Jesus  has  quenched  them  with 
his  blood — for  him  its  voice  of  many  thunders  is  for 
ever  hushed— Jesus  has  whispered,  44  peace,  be  still.” 
Death  has  now  for  him  no  more  terrors — Death  is  a 
vanquished  enemy,  he  is  numbered  among  his  gains. 
Why  should  he  fear  who  has  beheld  44  the  burst  gates 
—the  demolished  throne— the  crushed  sting — the  last 


RELIGIOUS  ALLEGORIES. 


105 


gasp  of  vanquished  death?”  Thanks  be  unto  God, 
who  giveth  us  the  victory  through  our  Lord  Jesus 
Christ. 

O,  the  glorious  liberty  of  the  children  of  God ! 
The  slave  has  become  a son ; he  may  now  call  God 
Abba,  Father,  and  the  church  Imma,  Mother  ; he  is 
now  an  heir  of  God  and  fellow-heir  with  Jesus 
Christ — he  receives  a clear  title-deed  to  mansions  in 
the  skies.  Heaven  for  him 

Opens  wide 

Her  ever-during  gates,  harmonious  sound 
On  golden  hinges  turning. 

He  is  now  free  to  see  the  king  in  his  beauty,  to  see 
Him  as  he  is  who  loved  him  and  gave  himself  for 
him — to  hold  converse  with  angels  and  archangels, 
with  all  the  holy,  and  the  wise.  66  Glorious  liberty” 
indeed  ! wondrous  freedom  ! he  is  free  to  explore  the 
regions  of  immortality  and  love  ; and  as  the  years  of 
interminable  duration  roll  onward,  he  will  live  yet 
more  free. 


“ All  hail,  triumphant  Lord, 
Who  sav’st  us  with  thy  blood ! 
Wide  be  thy  name  ador’d, 
Thou  rising,  reigning  God, 
With  thee  we  rise. 

With  thee  we  reign. 

And  empires  gain 
Beyond  the  skies” 


108 


RELIGIOUS  allegories 


Blessed  are  your  eyes  for  they  see.  Matt.  xiii.  16.  And  to  know  the  love  qj 
Christ  which  passeth  knowledge.  Eph.  iii.  19. 

THE  GREAT  DISCOVERY. 


When  brave  Balboa  gained  the  mountain’s  height, 
A glorious  prospect  burst  upon  his  sight ; 

The  great  Pacific  stretched  before  him  lies, 

And  fills  with  new  delight  his  ravished  eyes  ; 

O sight  sublime  ! It  meets  the  distant  sky. 

The  splendid  image  of  eternity. 

He  gazes  on  that  sea,  his  hope  of  old. 


RELIGIOUS  ALLEGORIES. 


107 


Whose  waters  wander  by  the  realms  of  gold  ; 

Visions  of  wealth  and  glory  fill  his  mind. 

And  he  forgets  the  toils  he  left  behind. 

The  dream  is  realized  ! that  dream  sublime, 

That  bore  him  onward  through  each  deadly  clime, 

O’er  burning  mountains  and  o’er  stormy  main, 

Through  death  and  danger,  far  from  ancient  Spain, 

His  bursting  heart  adores  that  mighty  Power 
That  brought  him  safely  to  behold  this  hour ; 

He  prostrate  falls,  his  grateful  homage  pays, 

And  to  the  God  of  heaven  devoutly  prays. 

Above  is  portrayed  the  great  discovery  of  the  Pa. 
cific  Ocean,  made  by  Balboa,  a Spanish  Cavalier. 
Balboa  had  for  some  time  settled  down  in  Hispaniola. 
Here  he  cultivated  a farm,  but  hearing  of  an  expe- 
dition that  was  about  to  set  out  for  the  west,  he  de- 
termined to  join  it.  He  was  greatly  in  debt,  and  the 
governor  had  issued  a proclamation  forbidding  debtors 
to  leave  the  Island.  Balboa,  however,  was  resolved 
to  go.  He  caused  himself  to  be  rolled  on  board  of 
one  of  the  vessels  in  a cask.  He  did  not  make  his 
appearance  until  the  ship  was  far  out  to  sea.  The 
commander  at  first  threatens  to  send  him  back— but 
the  ship  pursued  her  way.  He  quickly  rose  into  fa- 
vor ; became  governor  of  the  colony  planted  at  the 
Isthmus,  and  distinguished  himself  by  the  talents  of 
command.  Rumors  of  the  golden  country  still  farther 
westward  continued  to  inflame  the  minds  of  the  Span- 
iards. Distance,  disease,  mountains  covered  with 
eternal  snows,  and  oceans  tossed  by  perpetual  storms, 
could  no  longer  restrain  them.  Balboa  took  the  lead 
of  the  expedition  and  pushed  on  to  conquest.  Many 
of  the  Indian  tribes  are  to  be  conquered.  These 
brave  but  defenseless  warriors  soon  fall  before  the 
arms  of  the  Spaniards,  who,  the  more  blood  they 
shed,  the  more  they  thirst  for  gold.  An  alliance  is 
formed  with  a powerful  Cacique,  who  sends  Balboa 


108 


RELIGIOUS  ALLEGORIES. 


a rich  present  in  gold  and  slaves.  On  the  daring 
Spaniard  leads  his  soldiers.  Indian  tribes  are  con- 
quered, mountain  difficulties  are  passed,  and  burning, 
sickly  regions  traversed.  Now  the  moment  is  at 
hand  when  he  is  to  be  more  than  recompensed  for 
all  his  labors.  The  misty  summits  of  the  hills  rise 
before  him.  One  of  these  is  pointed  out  to  him  as 
the  object  of  his  search.  He  commands  his  troops  to 
halt.  He  himself  ascends  alone,  with  his  drawn 
sword.  Having  reached  the  top,  he  casts  his  eyes 
round  ; the  Pacific  spreads  out  before  him  ; imbued 
with  the  religion  of  his  country,  he  falls  on  his  knees 
weeping,  and  offers  thanks  to  God  for  permitting  him 
to  see  this  glorious  sight.  On  his  return  to  Darien, 
the  whole  population  poured  forth  to  meet  him.  They 
hailed  him  as  the  glory  of  Spain  ; as  the  gift  of 
heaven  sent  to  guide  them  into  the  possession  of  hon- 
ors and  riches  incalculable. 

The  Pacific  Ocean , and  its  discovery  by  the  bold 
Spaniard,  may  serve  to  illustrate  the  ocean  of  God’s 
love,  and  the  joyful  feelings  of  him  who,  for  the  first 
time,  discovers  it.  The  sinner  is  settled  down  in  his 
sins ; he  is  employed  in  cultivating  Satan’s  husbandry ; 
“ he  is  sowing  to  the  flesh.”  He  hears  of  a revival 
of  religion,  of  an  expedition  heavenward  ; he  is  de- 
termined to  join  it ; he  is  in  debt ; dead  in  trespasses 
and  in  sins.  Satan,  his  governor,  will  not  permit 
him  to  quit.  He  hedges  up  his  way  round  about  him. 
He  is  however^esolved  to  join  the  expedition  that  is 
bound  for  Heaven.  By  a violent  effort  he  escapes  and 
joins  the  converts.  He  is  decided  ; he  seeks  ear- 
nestly the  salvation  of  his  soul ; his  way  is  now  beset 
with  difficulties  ; enemies  appear  on  every  hand  to  im- 
pede his  progress  ; his  old  companions  come  to  entice 
him  ; his  old  sins  come  to  tempt  him,  and  his  old  mas- 
ter  strides  before  him  the  whole  breadth  of  the  way 


RELIGIOUS  ALLEGORIES. 


109 


He  now  strengthens  his  alliances  with  the  children 
of  God.  He  receives  sometimes  some  gracious  to* 
kens  of  the  divine  favor ; he  is  encouraged  to  per- 
severe ; on  he  goes,  weeping — praying— wrestling — 
lighting.  His  old  companions  are  silenced  ; his  sins 
no  longer  have  dominion  over  him,  and  Satan  falls 
like  lightning  from  heaven.  Now  the  time  of  triumph 
is  near,  when  he  will  be  more  than  paid  for  all  he 
has  endured.  His  heavenly  guide  directs  him  to  the 
object  of  his  inquiries.  He  ascends  alone  the 
mount— the  sacred  mount  of  Calvary.  He  casts  his 
eyes  around  ; the  peaceful  ocean  of  Almighty  love 
spreads  out  before  him ; there  it  lays,  covering  all 
time  and  extending  to  eternity ; immense — bound- 
less— overwhelming. 

When  this  Almighty  sea  of  love 
His  rising  soul  surveys, 

Transported  with  the  view,  he’s  lost 
In  wonder,  love,  and  praise. 

All  is  peaceful , above — below — within — -around. 
He  has  peace  with  God  through  our  Lord  Jesus  Christ. 
A peace  which  passeth  all  understanding  fills  his 
breast.  He  is  at  peace  with  man  and  beast.  It  is 
as  the  opening  of  the  gate  of  heaven  to  his  soul.  An 
immense  region  of  truth,  divine  truth,  is  laid  bare  to 
his  view.  A new  and  heavenly  light  flashes  over  his 
mind.  Old  things  have  passed  away,  and  all  things 
have  become  new. 

On  this  mount  of  vision  he  discovers  that  God  is 
Love  ; not  only  lovely  and  loving,  but  Love ; nothing 
but  love.  In  his  nature  and  operations  love  ; pure, 
unexampled  love.  Here  he  beholds  the  Son  of 
God  ; the  maker  of  earth  ; the  well  beloved  of  heaven, 
suffering  and  dying  for  him — for  all — for  a world  of 
sinners.  For  the  foulest  of  the  foul,  He  dies.  He 
beholds  with  astonishment  the  tokens  of  his  love. 


110 


RELIGIOUS  ALLEGORIES. 


Earth  is  suddenly  arrested  in  her  retrograde  motion, 
and  rolled  back  again  to  God.  Strange  darkness 
covers  the  world,  that  all  might  henceforth  be  light 
forever ; the  opened  sepulchres  proclaim  life  and  im- 
mortality. Here  he  beholds  a new  and  living  way 
cast  up  ; a high  way  from  earth  to  heaven,  and 
countless  multitudes  leaving  behind  them  the  badges 
of  their  guilt,  pollution,  and  wretchedness,  and  washed 
and  clothed  in  the  robes  of  salvation,  ascend  thereon. 
Forward  they  go,  each  one  walking  in  his  upright, 
ness.  A cloud  overshadows  them  for  a little  while, — 
that  is  death.  Soon  they  ascend  toward  the  gates 
of  the  heavenly  city.  Now  the  golden  portals  are 
lifted  up,  and  the  children  of  glory  enter  in.  A mul- 
titude that  none  can  number  are  thus  ransomed  from 
hell  and  the  grave,  and  all  through  the  love  of  God 
in  Christ  Jesus.  Behold  what  manner  of  love  is 
this,  that  the  Father  has  bestowed  on  us,  that  we 
should  be  called  the  sons  of  God.  Well  might  the 
rapt  poet  sing — 

I rode  on  the  sky. 

Freely  justified  I, 

Nor  envied  Elijah  his  seat ; 

My  soul  mounted  higher. 

In  a chariot  of  fire, 

And  the  moon  it  was  under  my  feet. 

An  indifferent  spectator  walking  far  beneath  Bal- 
boa, seeing  him  prostrate  on  the  mount,  and  with 
uplifted  hands  offering  his  thanksgiving,  might  have 
laughed  him  to  scorn  for  a madman,  or  have  pitied 
him  for  his  weakness.  He  may  not  have  been  so 
high.  He  knows  not  that  the  ocean  exists.  He  per- 
haps denies  its  existence  altogether.  Thus  it  often 
happens  to  the  man  of  the  world  when  he  sees  con- 
verts  having  tasted  that  the  Lord  is  gracious,  give 
vent  to  their  feelings  in  a lively  manner  ; or  when 


RELIGIOUS  ALLEGORIES. 


Ill 


he  hears  experienced  Christians  discourse  on  the  love 
of  God,  it  is  foolishness  to  him.  He  considers  the 
persons  so  acting,  to  be  66  beside  themselves,”  or  very 
weak  minded.  He  may  perhaps  deny  altogether  the 
existence  of  vital  godliness  and  religious  experience  , 
yet  if  the  skeptic  would  but  “ come  and  see”  for 
himself,  he  would  confess  that  “ the  half  was  not  told 
him.” 

In  order  to  make  his  great  discovery,  Balboa  had 
to  rise  above  the  world.  So  it  behooves  him  who 
would  discover  the  great  pacific  of  eternal  love,  to 
rise  above  sublunary  things  ; especially  must  he  sur- 
mount the  fogs  of  prejudice,  the  mists  of  ignorance, 
and  the  clouds  of  unbelief  which  surround  the  surface 
of  the  earth. 

Having  made  his  discovery,  the  Spaniard  was  at  once  re- 
warded with  honor  and  glory.  He  looked  upon  the  past  with 
contempt,  as  not  worthy  to  be  compared  with  the  splendor  that 
awaited  him.  So  he  feels  who  realizes  that  God  is  love.  He 
is  clad  with  the  “ Best  Robe  .”  He  looks  with  disgust  on  the 
past.  He  hates  the  vain  pomps  and  glories  of  the  earth  ; is  as- 
tonished at  his  infatuation,  in  being  so  taken  up  with  them  ; 
and  yet  what  he  now  possesses  is  but  as  the  drop  to  the  teem- 
ing shower.  The  wealth  of  eternity  awaits  him. 

Balboa  could  not  explore  his  vast  prize.  Had  he  traversed 
the  ocean  till  this  time,  he  would  have  gone  over  only  a small 
portion  of  it ; much  of  it  he  would  never  see.  Reahnsof  gold 
lay  glittering  upon  its  placid  margin.  Mines  of  wealth  lay 
hidden  beneath  its  purple  wave.  He  had  but  found  the  key  of 
this  magazine  of  wealth.  So  the  discoverer  of  Almighty  love 
can  know  but  little  of  his  precious  prize  while  here  below. 
Boundless — fathomless — endless,  it  spreads  out  before  him,  and 
will  ever  spread.  Here  he  merely  sips  of  its  overflowings. 
He  has  but  discovered  the  key  of  this  treasure-house  of  love. 
O the  depth  of  the  riches,  both  of  the  wisdom  and  goodness  of 
God! 


112 


RELIGIOUS  ALLEGORIES. 


They  wandered  in  deserts. — Heb.  xi.  38.  For  here  we  have  no  continuing 
city , but  seek  one  to  come.— Heb.  xiii.  14. 

PASSAGE  THROUGH  THE  DESERT. 

Amid  the  arid  desert’s  burning  sands, 

The  Caravan  proceeds,  in  various  bands  ; 

Jew,  Frank,  and  Mussulman,  in  search  of  gain. 

Unite  to  traverse  the  destructive  plain. 

The  desert  drear,  more  terrible  to  brave. 

Than  furious  tempest,  on  the  ocean  wave : 


RELIGIOUS  ALLEGORIES. 


113 


The  sky  a molten  dome  of  quivering  heat ; 

The  earth  a furnace,  glows  beneath  the  feet ; 

The  wild  waste  echoes  as  they  move  along, 

With  laugh  of  humorous  tale,  or  voice  of  song. 

Armed,  and  united,  they  no  danger  fear 
From  lion  prowling,  nor  from  robber’s  spear ; 

But  other  foes  oft-times  ’gainst  them  advance, 

More  to  be  dreaded  than  the  Arab’s  lance  : 

The  sandy  column,  and  sirocco’s  blast, 

Laden  with  certain  death,  come  rushing  past. 

Down  straight  they  fall,  flat  on  their  faces  lie, 

While  the  destroying  angel  passes  by  ; 

Through  varied  dangers,  thus  their  way  they  wend, 
Until  at  length  they  reach  their  journey’s  end. 

Here  is  represented  the  passage  of  a caravan 
through  the  great  and  terrible  desert  of  Africa.  Mer- 
chants being  desirous  of  visiting  the  interior  parts  of 
Africa,  for  the  sake  of  trading  with  the  natives,  form 
themselves  into  companies  for  this  purpose.  Here 
may  be  seen  Arabs,  Jews,  Franks,  and  others,  uni- 
ting for  a common  end,  regardless  of  the  differences 
of  country  and  of  creed  ; they  hire  a certain  number 
of  camels,  with  their  drivers — they  lay  in  their  stock 
of  goods,  provisions,  etc. ; they  furnish  themselves 
with  a compass,  and  with  arms  for  defense.  When 
all  is  prepared,  the  signal  for  departure  is  given,  and 
the  caravan  moves  onward ; by  degrees  they  leave 
all  traces  of  the  living  world  behind  them — -soon 
they  come  in  sight  of  the  desert — evening  now  casts 
its  shadows  round  them — they  find  a stopping  place ; 
here  they  rest  for  the  night.  In  the  morning  they 
commence  the  perilous  route  : in  a short  time,  noth- 
ing is  beheld  by  the  travelers  but  one  vast  ocean  of 
sand,  bounded  only  by  the  horizon ; as  they  move  on 
the  heat  becomes  intense — the  sky  appears  like  a 
dome  of  molten  fire — the  earth  glows  like  a furnace 
beneath  their  feet ; a momentary  gloom  overspreads 
the  faces  of  the  travelers  as  they  see  scattered  here 
8 


114 


RELIGIOUS  ALLEGORIES. 


and  there  upon  the  sand,  skeletons,  the  remains  of  for- 
mer travelers.  They  shorten  the  distance  by  rehears- 
ing tales  of  wit  and  humor.  Sometimes  the  desert 
rings  with  the  sound  of  their  merry  songs, — -they 
trust  to  the  guides  for  direction,  and  to  the  guards  for 
safety;  being  well  armed  they  fear  nothing.  Some- 
times, while  yet  on  the  border,  the  lion  of  the  desert 
appears ; he  sees  them  united  and  watchful — he  dare 
not  attack  them — he  lashes  his  sides  with  his  furious 
tail,  and  with  a dreadful  roar  he  bounds  out  of  sight. 
Sometimes  the  Arab  robbers,  who  think  they  have 
an  hereditary  right  to  plunder  travelers,  attack  the 
caravan — -they  meet  with  a stout  resistance,  and  find- 
ing themselves  worsted,  they  quickly  disappear  amid 
clouds  of  dust  and  sand. 

Other  enemies,  however,  frequently  appear,  that 
laugh  to  scorn  their  might  of  union,  and  hold  in  de- 
rision the  shaking  of  the  glittering  spear ; the  pesti- 
lential simoom,  with  the  speed  of  thought,  comes 
rushing  on  towards  them,  and  unless  they  fall  instantly 
upon  their  faces  and  hold  their  breath,  they  are  all 
dead  men.  Sometimes  they  behold  huge  pillars  of 
sand  before  them,  the  sun  gleaming  through  them, 
giving  them  the  appearance  of  pyramids  on  fire — 
each  one  is  large  enough  to  bury  the  caravan  ; now 
they  move  towards  them  with  fearful  rapidity — now 
they  take  another  direction.  The  wind  shifts,  and 
dashing  against  each  other,  they  vanish  in  a storm  of 
sand.  Sometimes  the  caravan  is  refreshed  by  meet- 
ing with  a fertile  spot  called  an  oasis— here  is  seen 
the  grassy  plain,  the  flowing  fountain  here  is  heard 
the  voice  of  singing  birds ; here  the  palm,  the  vine, 
and  the  olive  tree  abound.  New  spirited,  the  cara-; 
van  resumes  its  journey,  and  in  good  time  reaches 
the  place  of  its  destination. 

The  passage  through  the  desert  may  be  consid- 


RELIGIOUS  ALLEGORIES. 


115 


ered  as  an  allegorical  representation  of  the  passage 
of  the  church  of  Christ  through  the  moral  desert  of 
this  world.  The  church  is  in  quest  of  eternal  gain. 
She  seeks  a city  which  is  out  of  sight ; “ the  New 
Jerusalem.”  The  way  thereto  is  through  a moral 
desert,  which  is  destitute  of  every  heavenly  plant. 
No  living  stream  flows  through  the  midst  thereof. 
No  food  for  the  soul  is  there  ; no  provision  for  im- 
mortality. Above,  around,  beneath,  the  elements 
are,  in  themselves  considered,  unfriendly  to  spiritual 
life  and  spiritual  progress.  Hence  the  church  fur- 
nishes herself  with  provisions,— -Christ,  and  the  word 
of  Christ ; her  compass,  the  law  of  Jehovah  ; her 
weapons,  the  whole  armor  of  God  ; her  watchmen 
and  guides,  the  ministers  of  Jesus. 

The  caravan  was  exposed  to  danger  and  death 
from  the  lion — the  robber— the  moving  sands,  and 
the  fell  simoom.  The  church,  too,  has  her  dangers  to 
contend  against.  No  sooner  does  she  commence  her 
march,  than  Abaddon,  the  destroyer,  comes  out  against 
her.  If  he  sees  her  united,  moving  on  firmly,  and 
watchful  withal,  she  is  safe,  and  he  knows  it.  He 
gnashes  his  teeth  with  rage,  and  looks  about  for  more 
defenseless  prey.  Woe,  woe  to  the  straggler  he  may 
meet  with  in  his  wrath,— to'  him  who  through  indo- 
lence has  lingered  behind,  or  through  pride  thinks 
he  can  take  care  of  himself, — he  falls  a victim  to  his 
temerity.  His  fate  becomes  a monument  of  warning 
unto  others.  Next  she  is  assailed  by  the  disciples  of 
ancient  heresies.  These  come  forth  against  her  with 
their  rights  of  prescription  and  of  proscription.  They 
advance  “ damnable  doctrines,”  and  seek  to  plunder 
her  of  her  heaven-born  treasures.  But  the  church 
is  armed,  thoroughly  armed.  The  efficient  panoply, 
u the  whole  armor  of  God”  is  round  about  her.  The 
sword  of  the  Lord  and  of  Gideon  prevails,  and  the 
8* 


116 


RELIGIOUS  ALLEGORIES. 


spoilers  vanquished,  retire  amid  the  dust  of  their  own 
confusion.  But  other  foes  sometimes  appear,  more 
dangerous  than  Satan  undisguised.  Splendid  images 
of  idolatry  present  themselves,  glittering  with  the 
gilded  pageantry  of  pompous  ceremonies  ; imposi- 
tions of  unrighteous  prerogative.  Their  tops  reach 
the  .very  heavens.  They  move  to  and  fro,  threaten- 
ing to  overwhelm  the  church  beneath  their  crushing 
weight.  She  looks  on  awhile  in  astonishment  at 
such  heaven-daring  impiety.  She  stands  firm  ; she 
is  girt  about  with  truth.  With  a loud  voice  she  gives 
utterance  to  her  faith, — 64  Jehovah,  he  is  the  God  ! 
Jehovah,  he  is  the  God  !”  The  sandy  fabrics  disap- 
pear like  the  moving  columns  of  the  desert. 

Sometimes,  as  a last  resort  of  fiendish  malice,  the 
simoom  of  persecution  is  let  loose  upon  her.  Earth 
and  hell  combine.  The  kings  of  the  earth  set  them- 
selves, and  the  rulers  take  counsel  together,  saying, 
44  Let  us  break  their  bands  asunder,  and  cast  away 
their  cords  from  us.”  The  watchword  is^  44  destroy, 
destroy,”  and  the  whole  power  of  the  enemy  is  hurled 
against  the  Lord’s  anointed.  Her  ordinary  weapons 
of  defense  are  here  of  no  avail.  She  has  recourse 
to  44  all  prayer .”  She  falls  down  low  in  the  dust.  In 
God  is  all  her  trust.  He  is  her  help  and  her  shield. 
She  hides  herself  in  Him  until  this  44  calamity  be 
overpast.”  In  every  conflict  she  comes  off  victorious, 
as  long  as  she  continues  united  and  watchful. 

Sometimes  the  church  is  favored  with  extraordi- 
nary manifestations  of  divine  power  and  love  ; these 
are  to  her  as  an  oasis  in  the  desert.  The  river  that 
makes  glad  the  city  of  God  pours  its  full  streams  into 
the  midst  of  her.  She  enjoys  a glorious  revival ; it 
is  a foretaste  of  heaven.  She  arises  and  puts  on 
strength.  Multitudes  are  added  unto  her.  Clothed 
with  salvation,  she  again  moves  onward  in  all  the 


RELIGIOUS  ALLEGORIES. 


117 


power  of  truth,  and  in  the  majesty  of  holiness,  clear 
as  the  sun,  fair  as  the  moon,  and  glorious  as  an  army 
with  banners.  Above  her  waves  triumphant  the 
banner  of  Redemption.  Taking  up  the  song  of 
prophecy  as  she  advances,  she  sings — 

In  the  wilderness  shall  burst  forth  waters. 

And  torrents  in  the  desert ; 

And  the  glowing  sand  shall  become  a pool  ; 

The  desert  and  the  waste  shall  be  glad, 

And  the  wilderness  shall  rejoice  and  flourish, 

Like  the  rose  shall  it  beautifully  flourish. 

Thus  she  goes  forward  from  strength  to  strength, 
scattering  in  her  path  a new  creation,  until  mercy’s 
triumphs  are  complete,  and  God  is  all  in  all. 


Lord,  what  a wretched  land  is  this. 

That  yields  us  no  supply  ; 

No  cheering  fruits,  no  wholesome  trees. 

Nor  streams  of  living  joy  ! 

Yet  the  dear  path  to  thine  abode 
Lies  through  this  weary  land  ; 

Lord  ! we  would  keep  that  heavenly  road. 
And  run  at  thy  command. 

Our  souls  shall  tread  the  desert  through 
With  undiverted  feet  ; 

And  faith  and  flaming  zeal  subdue 
The  terrors  that  we  m.eet. 

A thousand  savage  beasts  of  prey 
Around  the  desert  roam  ; 

But  Judah’s  lion  guards  the  way, 

And  guides  the  pilgrims  home. 

Through  simoom  blasts,  with  gloomy  fears 
We  trace  the  sacred  road  ; 

Through  lonely  wastes  and  dangerous  snares 
We  make  our  way  to  God. 


118 


RELIGIOUS  ALLEGORIES* 


He  heapcth  up  riches  and  knoweth  not  icho  shall  gather  them.— Pe.  xxxix. 
6.  The  covetous , whom  the  Lord  abhorreth.— Ps.  x.  3. 

SELFISHNESS. 


Look  at  *he  selfish  man ! See  how  he  locks 
Tight  in  his  arms  his  mortgages  and  stocks  ! 
While  deeds  and  titles  in  his  hands  he  grasps. 
And  gold  and  silver  close  around  him  clasps. 
But  not  content  with  this,  behind  he  drags 
A cart  well  laden  with  the  pondrous  bags  ; 
The  orphans'  wailings  and  the  widow's  woe. 


RELIGIOUS  ALLEGORIES. 


119 


From  mercy’s  fountain  cause  no  tears  to  flow ; 

He  pours  no  cordial  in  the  wounds  of  pain. 

Unlocks  no  prison,  and  unclasps  no  chain  ; 

His  heart  is  like  the  rock  where  sun  nor  dew 
Can  rear  one  plant  or  flower  of  heavenly  hue. 

No  thought  of  mercy  there  may  have  its  birth* 

For  helpless  misery  or  suffering  worth  ; 

The  end  of  all  his  life  is  paltry  pelf, 

And  all  his  thoughts  are  centered  on — himself ; 

The  wretch  of  both  worlds ; for  so  mean  a sum, 

“ First  starved  in  this,  then  damned  in  that  to  come” 

Here  is  a poor  fool  u crouching  beneath”  more 
than  u two  burdens.”  Look  at  him ! see  how  he 
pants,  and  heaves,  and  groans  beneath  his  load.  With 
his  right  hand  he  grasps  a large  bag  of  gold  and  sil- 
ver, together  with  bonds,  titles,  deeds  and  mortgages. 
In  his  left  he  clutches  fast,  stocks  and  pledges,  while 
suspended  to  his  left  shoulder  dangles  interest  upon 
interest.  Around  his  waist  is  buckled  a leathern 
girdle,  to  which  a wagon  is  attached  by  means  of 
traces.  This  is  loaded  with  bags  and  bales  of  rich  an- 
nuities. He  appears  to  have  made  “ a clean  sweep” 
wherever  he  has  been  ; desolation  follows  in  his  train. 
On  the  left  hand  of  this  receiver-general,  stands  a 
female,  accompanied  by  two  children.  Look  at  them. 
They  have  come  through  the  peltings  of  a winter’s 
storm,  poorly  clad  as  they  are,  to  lighten  the  poor 
man’s  load.  They  have  nothing  to  carry.  See  ! 
they  are  beseeching  him  to  allow  them  to  bear  part 
of  his  burden.  It  would  help  them  somewhat ; it 
would  circulate  the  blood,  and  keep  them  warm  ; it 
would  benefit  him,  however,  a great  deal  more, — per- 
haps save  his  life.  He  looks  angry ; he  growls  at 
them  ; he  curses  them  in  the  name  of  his  god,  and 
spurns  them  from  his  presence.  The  man  cannot  be 
in  his  right  mind,  surely.  Refusing  assistance,  on 
he  goes  again,  lamenting  very  much  the  time  he  has 


120  RELIGIOUS  ALLEGORIES. 

lost,  for  “ time”  with  him  “ is  money.”  On  he  goes, 
puffing  and  sweating  and  dragging.  At  length,  still 
followed  by  the  woman  and  children,  he  comes  to  a 
bridge  thrown  across  a river  rolling  rapidly.  It  looks 
quite  safe  ; as  he  proceeds,  it  bends  and  cracks  with 
the  weight,  and  just  when  he  arrives  at  the  middle,  it 
gives  way  and  down  he  goes,  bags  and  all ; he  sinks 
to  the  bottom  like  a stone.  The  dark  wave  rolls  over 
him  ; he  dieth  as  a fool  dieth  ; his  memory  has  per- 
ished. 

The  above  engraving  represents  Selfishness  refu- 
sing the  claims  of  distressed  humanity.  Perhaps  all 
the  manifestations  of  sin  in  man  may  be  traced  to 
selfishness  as  their  source.  The  warrior  in  his  pursuit 
of  glory ; the  politician  in  hunting  for  power  ; the 
covetous  in  scheming  for  wealth  ; the  scholar  in  his 
aspirations  for  fame  ; all  act  from  the  principle  of 
selfishness.  Here  the  selfish  principle  manifests 
itself  in  the  acquisition  of  money  ; in  keeping  it,  and 
of  course  fixing  the  heart  upon  it  as  an  object  worthy 
to  be  adored.  The  most  High,  looking  down  from 
the  height  of  his  holiness,  pronounces  the  man,  “fool” 
Fool  in  so  mistaking  the  true  ends  of  life, — in  so 
mistaking  the  nature  of  things  as  to  think  the  soul 
could  be  satisfied  with  dust  and  corruption  ; in  em- 
ploying the  noble  powers  of  the  mind  about  things 
so  base,  mean,  and  contemptible, — in  loving  that 
which  cannot  return  our  love.  Fool,  in  substituting 
the  body  for  the  soul, — time  for  eternity, — the  world 
for  God.  Fool,  to  be  “ bit  by  rage  canine  of  dying 
rich,  guiltfs  blunder , and  the  loudest  laugh  of  hell” 
Fool,  in  heaping  up  riches  and  knowing  not  who  shall 
gather  them. 

“ High  built  abundance  heap  on  heap,  for  what  ? 

To  breed  new  wants  and  beggar  us  the  more. 

Then  make  a richer  scramble  for  the  throng* 


RELIGIOUS  ALLEGORIES. 


121 


Soon  as  this  feeble  pulse  which  leaps  so  long, 

Almost  by  miracle  is  tired  with  play  ; 

Like  rubbish  from  disploded  engines  thrown. 

Our  magazines  of  hoarded  trifles  fly ; 

Fly  diverse,  fly  to  foreigners,  to  foes ; 

New  masters  court,  and  call  the  former  fools, — 

How  justly,  for  dependence  on  their  stay, 

Wide  scatter  first  our  playthings,  then  our  dust. 

This  is  bad  enough,  but  what  is  worse,  the  man 
of  selfishness  is  a man  of  guilt , often  of  deep,  double- 
dyed,  damnable  guilt ; even  in  its  most  innocent  form, 
selfishness  dethrones  the  blessed  God  from  his  proper 
place  in  the  human  heart.  Selfishness  is  a rank 
idolator — he  worships  the  creature  more  than  the  Cre- 
ator. “ Thou  shalt  have  no  other  gods  before  me.” 
Like  the  horse-leech,  he  is  continually  crying,  give, 
give  ; he  covets  his  neighbor’s  possessions — he  is  de- 
termined to  obtain  them  if  he  can,  either  by  fair 
means  or  by  foul — to  this  end  he  often  bears  false 
witness  against  his  neighbor — nay,  he  will  destroy 
his  reputation,  sometimes  take  his  life. 

He  is  a devourer  of  widow’s  houses  ; he  forestalls 
and  forecloses  whenever  he  can  gain  by  so  doing. 
Selfishness  is  a thief— first,  in  withholding  what  be- 
longs to  God  and  the  poor ; secondly,  in  actually 
seizing  upon  the  property  of  others.  See  him  go 
forth  to  take  possession  of  his  neighbor’s  farm  or 
house — in  the  face  of  day  he  goes  ; the  sun  is  look- 
ing at  him,  and  God  is  looking  at  him,  and  the  pro- 
phet of  God  within  his  breast — conscience — remon- 
strates, as  did  the  prophet  Elijah,  when  Ahab  had 
gone  down  to  the  vineyard  of  Naboth,  to  take  pos- 
session thereof.  But  selfishness  is  deaf  to  the  voice 
of  the  prophet,  and  the  helpless  family  is  turned  out 
into  the  streets,  and  another  inheritance  is  added  to 
his  rent-roll. 

How  great  is  the  guilt  of  selfishness  ; by  him  the 


122 


RELIGIOUS  ALLEGORIES. 


commandments  of  God  are  all  set  at  nought ; nay, 
standing  on  the  mountain  of  his  ill-gotten  wealth,  he 
takes  the  two  tables  of  the  law,  and  breaks  them  to 
pieces,  trampling  the  remnants  beneath  his  feet. 
His  heart  is  ossified,  callous,  hard  as  the  nether  mill- 
stone ; the  ministers  of  religion  plead  for  help — he 
regards  it  not ; the  daughters  of  benevolence  plead 
for  objects  of  charity  all  in  vain ; the  weeping 
widow  and  the  wailing  orphan  stand  before  him, 
begging  only  what  will  support  life  a day — he  spurns 
them  from  his  presence.  He  has  more  than  he 
needs,  or  ever  will  need,  yet — dog  in  the  manger 
like— he  snarls  and  keeps  it  all. 

In  the  map  of  Palestine  may  be  seen  the  Dead 
Sea  ; several  rivers  pour  their  streams  into  the  midst 
thereof,  and  among  them  the  Jordan.  Here  they  are 
all  swallowed  up;  the  Dead  Sea  gives  nothing  back 
but  bitterness  and  dearth.  It  was  formerly  said  that 
birds  in  their  passage  over  it  dropped  down  dead  ; — 
selfishness  is  a dead  sea , receiving  all,  giving  noth- 
ing, save  misery,  and  want,  and  death. 

In  the  engraving,  the  house  in  the  back  ground 
looks  ruined  and  desolate — selfishness  has  been  there. 
It  is  rela  ted  of  the  locusts  that  “ the  noise  they  make 
in  browsing  the  plants  and  trees  may  be  heard  at  a 
distance,  like  an  army  plundering  in  secret ; wherever 
they  march  the  verdure  disappears  from  the  country, 
like  a curtain  drawn  aside.  The  trees  and  plants, 
despoiled  of  their  leaves,  make  the  hideous  appear- 
ance of  winter  instantly  succeed  the  bright  scenes  of 
spring — fire  seems  to  follow  their  tracks.”  Selfish- 
ness may  look  behind  him  if  he  will,  and  see  in  his 
rear  the  same  marks  of  desolation. 

Selfishness  is  a great  advocate  for  the  protection 
of  his  own  interests  ; he  has  become  rich,  yet  he  is 
not  rich  God-ward.  He  has  mortgages,  but  he  him- 


RELIGIOUS  ALLEGORIES. 


123 


self,  alas  ! is  mortgaged  to  the  devil,  and  when  the 
time  expires,  he  will  foreclose,  and  take  possession. 
He  has  pledges  enough  on  earth,  but  no  pledge  of  a 
future  inheritance  in  heaven.  And  where  ! where  is 
the  hope  of  the  wretch , though  he  hath  gained,  when 
God  taketh  away  his  soul ! 


“ How  shocking  must  thy  summons  he,  O Death ! 
To  him  that  is  at  ease  in  his  possessions  ; 

Who,  counting  on  long  years  of  pleasures  here, 
Is  quite  unfurnished  for  that  world  to  come  ! 

In  that  dread  moment  how  the  frantic  soul 
Raves  round  the  walls  of  her  clay  tenement ; 
Runs  to  each  avenue,  and  shrieks  for  help, 

But  shrieks  in  vain ! How  wishfully  she  looks 
On  all  she ’s  leaving,  now  no  longer  hers  ! 
m A little  longer,  yet  a little  longer, 

^^h,  might  she  stay,  to  wash  away  her  stains, 
And  fit  her  for  her  passage  ! Mournful  sight ! 
Her  very  eyes  weep  blood  ; and  every  groan 
She  heaves  is  big  with  horror.  But  the  foe, 
Like  a staunch  murderer,  steady  to  his  purpose, 
Pursues  her  close,  through  every  lane  of  life, 
Nor  misses  once  the  track,  but  presses  on  ; 

Till  forced  at  last  to  the  tremendous  verge. 

At  once  she  sinks  to  everlasting  ruin.” 


124 


RELIGIOUS  ALLEGORIES, 


Fear  not,  for  I am  with  thee. — Gen.  xxvi.  24.  I will  fear  no  evil,  for  thou 
art  with  me. — Ps.  xxiii.  4. 


THE  IMPERIAL  PASSENGER. 

When  the  great  Caesar,  bent  on  high  emprise, 
Beheld  the  winds  and  waves  against  him  rise. 
The  sea  and  skies  in  wild  commotion  roll, 

To  damp  the  ardor  of  his  mighty  soul  ; 

But  winds  and  waves  in  vain  ’gainst  him  engage, 
And  waste  upon  themselves  their  empty  rage  ; 

He  nothing  fears,  he  deems  himself  a God, 


RELIGIOUS  ALLEGORIES. 


125 


And  furious  tempests  but  await  his  nod. 

Not  so  the  mariners, — in  sore  dismay 
They  dare  not  venture  from  the  sheltered  bay, 

To  whom  the  chief  their  craven  souls  to  cheer, 

“ Who  carries  Csesar,  need  no  danger  fear  ” 

Awed  into  courage,  soon  they  ’re  on  the  wave, 

And  all  the  fury  of  the  ocean  brave. 

The  above  engraving  represents  Julius  Csesar  in 
h violent  storm.  He  is  encouraging  the  boatmen  to 
pull  away.  Csesar  and  Pompey  at  this  time  were 
about  to  dispute  the  empire  of  the  world.  The  le- 
gions of  Pompey  were  at  Macedonia.  Those  of  Cse- 
sar lay  at  Brundusium,  on  the  other  side  of  the  river 
Apsus.  Csesar  judging  his  presence  to  be  absolutely 
necessary  for  the  safety  of  his  army,  determined  to 
cross  the  river,  notwithstanding  it  was  guarded  by 
the  ships  of  Pompey.  A furious  tempest  raged  also 
at  the  same  time.  Depending  upon  his  good  fortune, 
he  disguised  himself,  and  secured  a small  fishing  boat. 
His  mind  occupied  with  the  importance  of  his  mission, 
thinks  not  of  danger.  He  has  had  so  many  hair- 
breadth escapes  on  flood  and  field,  that  he  deems  him- 
self under  the  immediate  protection  of  the  gods  ; nay, 
that  he  himself  possesses  the  power  of  controlling 
fortune.  The  boatmen  think,  however,  very  differ- 
ently. Though  accustomed  to  danger,  they  will  not 
put  to  sea  in  the  present  gale.  Ca3sar  thinking  all 
would  be  lost,  assumes  a commanding  attitude,  throws 
off*  his  disguise,  and  addressing  the  pilot,  exclaims, 
Quid  times  ? Ccssarem  vehis . “ What  do  you  fear  ? 

you  carry  Csesar.”  The  effect  is  electrical.  Struck 
by  his  courageous  bearing,  the  sailors,  ashamed  of 
their  fears,  immediately  put  to  sea  with  the  intrepid 
chieftain.  They  exert  themselves  to  the  utmost ; 
brave  fearlessly  the  peltings  of  the  storm,  and  land 
their  noble  passenger  safely  on  the  other  side. 

The  above  instance  of  profane  history  may  serve 


126 


RELIGIOUS  ALLEGORIES. 


to  illustrate  the  presence  of  God  with  his  people,  and 
the  confidence  they  should  have  in  him.  The  pres- 
ence and  consequent  power  of  God  exists,  of  course, 
every  where.  We  cannot  tell  where  God  is  not. 
We  see  him  in  the  embattled  host  that  nightly  shines 
in  the  blue  vault  of  heaven  ; in  the  queen  of  night, 
as  sailing  through  the  sky,  she  gives  to  the  shadowed 
earth  a look  of  kindred  affection. — When  rosy 
morn  lifts  up  the  curtain  of  darkness  and  gives 
to  our  view  the  glorious  orb  of  day  coming  forth  from 
his  chambers,  rejoicing  as  a strong  man  to  run  a race ; 
in  the  vast  mountain,  towering  to  meet  the  skies  ; the 
immense  ocean,  rising  in  the  greatness  of  its  strength ; 
the  embowered  forest,  bending  to  the  breeze  ; the 
deep  blush  of  the  verdant  mead ; the  smiles  of  the 
luscious  corn,  and  in  the  laughing  flowers,  we  see 
the  power  and  presence  of  the  Omnipotent.  The 
thunder  proclaims  him  in  the  heavens  ; the  woodland 
minstrels  among  the  trees  ; the  mountain  torrent,  and 
the  rippling  brook,  bespeak  his  power  ; insects  sport- 
ing in  the  sun  beams,  and  leviathan  in  the  depths  of 
the  sea,  alike  show  forth  his  praise.  Magnitude 
cannot  o’erpower  him,  minuteness  escape  him,  or  in- 
tricacy bewilder  him.  He  guides  and  preserves  all 
by  his  presence  and  power. 

“ The  rolling  year 

Is  full  of  Thee.  Forth  in  the  pleasing  spring 
Thy  beauty  walks,  thy  tenderness  and  love  ; 

Then  comes  thy  glory  in  the  summer  months, 

With  light  and  heat  refulgent.  Then  thy  sun 
Shoots  full  perfection  through  the  swelling  year. 

Thy  bounty  shines  in  autumn  unconfined, 

And  spreads  a common  feast  for  all  that  lives. 

In  winter,  awful  Thou  ! with  clouds  and  storms 
Around  thee  thrown,  tempest  o’er  tempest  rolled. 
Majestic  darkness  ! on  the  whirlwind’s  wing, 

Riding  sublime.  Thou  bid’st  the  world  adore. 

And  humblest  nature  with  thy  northern  blast.” 


RELIGIOUS  ALLEGORIES. 


127 


The  presence  of  God  with  his  people  is,  however, 
manifested  in  a different  manner.  Nature  is  man- 
aged by  subordinate  agents  ; the  church  by  his  im- 
mediate presence.  Natural  objects  wax  old  and  per- 
ish, as  doth  a garment ; yea,  the  elements  will  melt 
with  fervent  heat ; the  earth  also,  and  the  works  that 
are  therein,  shall  be  burned  up  ; but  of  the  church  it  is 
declared,  that  the  gates  of  hell  shall  not  prevail 
against  it;  and  of  Christ’s  kingdom,  which  is  the 
church,  it  is  said,  thy  kingdom  is  an  everlasting  king- 
dom, and  thy  dominion  without  end.  Hence  to  per- 
petuate the  church,  the  presence  of  God  has  been 
manifested  in  a peculiar  manner.  In  the  march  of 
the  church  through  the  ages  of  time  on  toward  eter- 
nity, how  plainly  has  he  shown  his  powerful  presence. 

Is  the  world  through  sin,  covered  with  a flood  of 
waters,  as  with  a garment  ?- — God  himself  superin- 
tends the  building  of  an  ark,  for  the  salvation  of  his 
infant  church.  Does  famine  threaten  her  with  de- 
struction ? — He  opens  to  her  wants  the  granaries  of 
Egypt.  Does  the  sea  oppose  her  when  she  would  go 
and  “ sacrifice  to  the  Lord  her  God  He  divides 
for  her  a passage  through  the  midst  thereof,  and  she 
goes  through  dry  shod.  Does  she  suffer  hunger  in 
the  desert  ? — He  unlocks  the  store-house  of  heaven 
and  feeds  her  with  angels’  food.  Is  she  thirsty  ? — 
The  very  rocks  are  made  to  yield  streams  of  living 
water.  By  his  presence  her  foes  fall  before  her ; 
Jordan’s  waves  roll  backward,  and  Canaan  spreads 
for  her  repast  its  stores  of  milk  and  honey.  “ Happy 
art  thou,  O Israel ! Who  is  like  unto  thee,  O people 
saved  by  the  Lord,  who  is  the  sword  of  thy  excel- 
lency and  the  shield  of  thy  help  ?” 

Nor  has  the  church  been  less  favored  with  the  di- 
vine presence,  since  Jesus  paid  in  full  the  price  of 
her  redemption,  re-modelled  his  temple,  and  adorned 


128 


RELIGIOUS  ALLEGORIES. 


the  sanctuary  with  the  beauty  of  holiness.  When 
we  see  the  Savior  in  the  storm,  on  the  sea  of  Tibe- 
rias, chiding  the  fears  of  his  disciples,  and  stilling  the 
winds  and  the  waves,  we  see  a type  and  a promise 
of  his  future  presence  with  his  people.  Emmanuel, 
44  God  with  us  ;”  this  is  his  name  ; how  full  of  con- 
solation ! with  us  in  his  own  proper  person.  The 
government  is  still  upon  his  shoulders.  44  He  will 
not  give  his  glory  to  another.”  He  does  not  rule  by 
proxy.  He  needs  no  44  vicar”  on  the  earth.  His  real 
presence  is  with  his  people.  He  is  fulfilling  his  own 
gracious  promise,  44  lo,  I am  with  you  alway,  even  to 
die  end  of  the  world.” 

The  fact  of  being  engaged  in  an  important  enter- 
prise, and  a consciousness  that  great  results  will  fol- 
low a certain  course  of  conduct,  nerves  up  the  soul 
to  action,  and  enables  it  to  do  and  suffer.  When  the 
boatmen  knew  who  it  was  that  said  unto  them,  44  Fear 
not,”  knowing  too  that  the  fate  of  nations  depended 
upon  their  conduct,  they  were  inspired  with  energy 
and  courage,  and  determined  to  sink  or  swim  with 
Caesar.  But  behold  a greater  than  Caesar  is  here. 

Jesus,  the  Almighty  conqueror,  says  to  his  people, 
44  Fear  not,  for  I am  with  yon.”  In  the  furious  tem- 
pest that  sometimes  meets  them  in  the  path  of  duty 
when  their  hearts  quail,  and  all  appears  to  be  lost, 
His  glorious  presence  shines  amid  the  darkness. 
44  Fear  not,”  he  exclaims,  44  you  carry  Jesus”  The 
church,  emboldened  at  the  sight,  dismiss  their  fears, 
receive  a new  inspiration,  and  in  the  strength  of  a 
living  faith  respond  : 44  Therefore  will  we  not  fear, 
though  the  earth  be  removed  out  of  its  place,  and  the 
mountains  be  cast  into  the  depths  of  the  sea,  for  the 
Lord  of  hosts  is  with  us,  the  God  of  Jacob  is  our 
refuge.” 

44  Fear  not,  you  carry  Jesus”  Thou  desponding 


RELIGIOUS  ALLEGORIES 


129 


one,  fear  not.  Does  not  Christ  dwell  in  thy  heart 
by  faith  ? Is  not  44  Christ  in  you”  the  life  of  faith — - 
the  life  of  love — 44  the  hope  of  glory  ?”  Is  he  not 
working  in  you  both  to  will  and  to  do  ? Then  be 
strong  in  the  Lord  and  in  the  power  of  his  might. 
Fear  not,  He  is  thy  shield , and  thy  exceeding  great 
reward. 

Of  Cyrus  it  is  said,  that  he  knew  his  soldiers, 
every  one  by  name.  But  by  the  Captain  of  your 
salvation,  the  very  hairs  of  your  head  are  all  num- 
bered. Unbelief  dims  the  eye  so  that  it  cannot  see 
Jesus.  Faith  opens  it,  and  the  glorious  presence  of 
the  Savior  is  revealed.  Where  the  king  is,  there 
also  is  the  court ; and  where  the  Savior  is,  there  also 
is  his  court.  His  attendants  are  all  there.  Power 
— majesty— riches  and  glory,  encircle  his  throne. 
Stormy  winds,  lightning  and  thunder,  are  ministers 
of  his  that  do  his  pleasure. 

God  is  with  his  people.  He  is  their  covenant  God. 
Hence  all  his  attributes  are  employed  for  their  good. 
He  cares  for  them.  As  a father  pitieth  his  children, 
so  he  pities  them  that  fear  him.  He  has  purchased 
them  by  his  own  blood.*”  They  are  his  44  peculiar 
treasure  ;”  44  the  lot  of  his  inheritance.”  Therefore 
no  weapon  that  is  formed  against  them  can  prosper. 
To  banish  distrust  forever  from  their  hearts,  he 
pledges  himself  never  to  leave  them,  never  to  for- 
sake them. 

When  thou  passest  through  the  waters  I will  be  with  thee, 
And  through  the  rivers  they  shall  not  overflow  thee  ; 

When  thou  walkest  through  the  fire  thou  shalt  not  be  burned. 
Neither  shall  the  flame  kindle  upon  thee, 

For  I am  the  Lord  thy  God,  the  Holy  One  of  Israel, 

Thy  Savior. 


9 


130  RELIGIOUS  ALLEGORIES. 


J mU  trust  in  thee.— Ps.  lvi.  3.  According  to  your  Faith  he  it  unto  you 
Matt.  ix.  29. 


VENTURING  BY  FAITH. 

Behold  the  flames  in  all  their  fury  roll, 

Raging  and  spreading,  spurning  all  control ; 
Upward  they  shoot  in  many  a gleaming  spire, 
And  then  rush  downward  in  a flood  of  fiie. 
With  fiercer  heat  the  burning  columns  glow, 
And  soon  the  building  totters  to  and  fro. 


RELIGIOUS  ALLEGORIES. 


131 


But  whence  that  scream  that  rings  upon  our  ears  I 
In  the  high  casement  see,  a child  appears  ! 

With  outstretched  arms,  imploring  for  relief — 

The  crackling  timbers  only  mock  his  grief. 

“ O Father,  save !”  in  piteous  tones  he  cries. 

At  length  his  father  hears  him  and  replies, 

“ Fly  to  my  arms,  my  son,  without  delay — 

Fly  ere  the  flames  devour  their  helpless  prey.” 

Death  hastes  behind,  Hope  beckons  from  before ; 

He  ventures  freely,  and  his  danger’s  o’er. 

44  The  soul  of  an  awakened  sinner,55  says  Dr. 
Coke,  44  before  he  ventures  on  Christ  for  salvation, 
may  be  compared  to  a person  who  is  in  some  of  the 
upper  stories  of  his  house  when  he  learns  that  it  has 
taken  fire,  and  that  all  its  nether  parts  are  so  far  in- 
volved in  flame  as  to  cut  off  his  retreat.55  The  en- 
graving shows  a young  person  who  has  been  roused 
from  his  midnight  slumbers  by  the  raging  flames 
which  burst  into  the  place  where  he  was  reposing, 
or  perhaps  he  was  awakened  by  the  voice  of  some 
friend,  who  raised  a warning  cry  from  without.  The 
child,  thoroughly  awakened,  sees  that  if  he  stays 
where  he  is,  he  will  perish  in  the  flames  ; he  hears 
the  voice  of  his  father— he  flies  to  the  window- — he 
sees  the  outstretched  arms — -he  is  invited  to  leap  or 
cast  himself  from  the  burning  house  ; the  attempt 
seems  perilous  indeed,  but  having  faith  in  the  word 
of  his  father,  he  takes  the  perilous  leap* — he  ventures 
all — he  falls  into  the  hands  of  his  father,  unharmed  ; 
he  is  saved  from  death. 

This  is  a good  illustration  of  the  act  of  justifying 
Faith.  The  child  in  the  burning  house,  perhaps 
made  several  efforts  to  escape  from  the  approaching 
ruin ; he  attempts  to  gain  the  door,  but  finding  the 
flames  increase  upon  him,  he  is  obliged  to  give  up  his 
hope  of  escaping  this  way,  and  to  ascend  the  stairs 
before  the  pursuing  fire.  His  friends  without,  who 
9* 


132 


RELIGIOUS  ALLEGORIES. 


know  his  condition  and  danger,  (particularly  his 
father,)  entreat  him  to  cast  himself  from  the  upper 
window,  as  the  only  means  by  which  his  life  can  be 
preserved. 

The  child  hears  the  earnest  entreaties  of  his  friends 
- — hesitates,  attempts,  retires,  approaches  the  window, 
calculates  upon  the  fearful  height,  and  dreads  to 
make  the  effort.  His  understanding  is  convinced 
that  the  fire  will  soon  overtake  and  destroy  him,  yet 
while  the  danger  appears  somewhat  remote,  he 
strangely  lingers  ; possibly  thinking  there  may  be 
some  other  way  to  escape,  besides  casting  himself 
from  the  window. 

His  friends  again  encourage  him  to  venture  from 
the  window,  assuring  him  that  they  have  provided 
for  his  safety  by  spreading  on  the  ground  the  softest 
materials,  to  break  the  violence  of  his  fall ; full  of 
hesitation,  he  asks  for  sensible  evidence  ; they  de- 
sire him  to  look — he  makes  an  effort,  but  the  dark- 
ness of  the  night,  and  the  injury  his  sight  has  sus- 
tained, only  permit  him  to  view  the  object  of  his 
wishes  obscurely  and  indistinctly.  Belief  and  doubt 
contend  for  the  empire  of  his  mind,  and  by  keeping 
it  in  an  equipoise,  prevent  it  from  making  any  deci- 
sive choice. 

Thus  far  the  situation  of  the  child  resembles  that 
of  the  soul  who  feels  his  need  of  salvation.  The  un- 
derstandings of  both  are  enlightened  ; the  judgments 
of  both  are  convinced  by  the  force  of  evidence  ; they 
appear  to  assent  to  the  truths  which  are  proposed  for 
their  belief,  and  still  neither  of  them  has  escaped  to 
the  place  of  safety,  or  city  of  refuge,  which  lies  be- 
fore him.  Both,  however,  have  found  the  way  to  es- 
cape the  impending  ruin  ; and  to  him  who  thus  spir- 
itually seeks  after  Christ,  it  may  be  said,  thou  art  not 
far  from  the  kingdom  of  God ; but  still  one  thing  is 


RELIGIOUS  ALLEGORIES. 


133 


lacking,  that  is,  to  venture  on  the  Savior  for  salva- 
tion. 

Thus  far,  in  the  allegory,  the  child  has  made  no 
effectual  effort  to  escape  from  within  the  burning 
walls  ; while  lingering  in  his  room,  in  a state  of  in- 
decision, agonizing  for  deliverance,  without  using  the 
means  of  obtaining  it,  feeling  a measure  of  confi- 
dence in  his  friends  below,  but  not  enough  to  venture, 
the  flames  burst  into  his  apartment  and  scorch  him 
in  his  last  retreat.  Alarmed  at  the  immediate  pros- 
pect of  death,  he  concludes — if  I remain  here  I shall 
surely  die,  and  if  I cast  myself  down  from  the  build- 
ing, I shall  but  die. 

Fully  impressed  with  this  truth,  he  once  more  re- 
pairs to  the  window ; he  pays  more  attention  to  the 
call  of  his  friends,  particularly  to  that  of  his  father ; 
the  difficulty  now  appears  somewhat  less,  and  the 
prospect  of  safety  greater,  than  what  he  before 
imagined.  Encouraged  by  these  favorable  appear- 
ances, as  well  as  driven  by  terror,  he  commits  his 
soul  to  God- — he  casts  himself  into  the  arms  of  his 
father  below.  In  a moment,  in  the  twinkling  of  an 
eye,  he  falls  ! he  is  caught  and  embraced  by  his  fa- 
ther ; he  finds  every  thing  prepared  for  his  reception, 
as  he  had  been  promised,  and  he  now  feels  himself 
in  a state  of  safety.  With  tears  of  grateful  joy,  and 
a heart  overflowing  with  thankfulness  for  his  deliver- 
ance, he  gives  glory  to  God,  and  finds  his  bosom 
filled  with  peace. 

This  is  the  case  of  every  soul  who,  by  faith,  ven- 
tures his  all  on  Christ.  But  who  can  find  words  to 
express  all  that  is  conveyed  by  this  simile  ? Every 
one  who  has  cast  himself  into  the  arms  of  his  heav- 
enly father  through  the  atoning  sacrifice,  can  feel  it, 
but  adequate  expressions  are  not  to  be  found.  Hu- 
man language  is  too  poor  to  unfold  in  all  their 


134 


RELIGIOUS  ALLEGORIES. 


branches,  the  things  of  God,  and  we  are  often  under 
the  necessity  of  resorting  to  such  expedients  in  order 
to  find  a medium  to  communicate  our  thoughts. 

We  see  by  the  allegory  that  no  one  is  in  a state  of 
safety  till  they  have  actually  ventured  on  Christ  for 
salvation.  The  soul  may  be  convinced  that  there  is 
no  other  way  of  salvation,  but  by  venturing  on 
Christ,  but  unless  it  acts,  and  puts  forth  an  effort, 
there  is  no  salvation.  The  youth  in  the  burning 
house  may  be  convinced  he  must  leave  it  if  he  would 
save  his  life,  but  he  may,  perhaps,  think  there  is  no 
immediate  danger  if  he  stays  in  the  house  a little 
longer ; it  will  take  some  time,  he  thinks,  for  the 
fire  to  consume  the  foundation  on  which  the  floor  of 
his  apartment  rests.  The  very  reverse  of  this  may 
be  true — the  fire  has  almost  reached  him,  and  he 
knows  it  not ; all  that  supports  the  platform  on  which 
he  stands  is  well  nigh  consumed,  and  he  may  be  pre- 
cipitated in  a moment  into  the  burning  flames  below. 
So  the  soul  may  be  rationally  convinced  that  if  it  re- 
mains in  its  present  state  it  must  be  forever  lost,  yet 
thinking  that  there  is  time  enough  yet  to  attend  to 
the  subject  of  the  soul’s  salvation  in  earnest,  and 
wishing  to  remain  in  its  present  state  a little  longer, 
“ a little  more  sleep,  and  a little  more  slumber,  and 
folding  of  the  arms  to  sleep,”  sudden  destruction  may 
come  in  a moment — the  cords  of  life  may  be  snapped 
asunder,  without  a moment’s  warning,  and  sink  into 
the  flaming  billows  to  rise  no  more. 

We  will  suppose  that  the  youth  in  the  burning  house,  instead 
of  trying  to  get  out  of  it  as  soon  as  possible,  should  stop  to  as- 
certain by  what  means  the  house  took  fire — who  set  it  on  fire — 
this  man  or  the  other,  or  whether  it  took  fire  accidentally  or 
not — would  not  every  spectator  call  him  a fool  for  troubling 
himself  about  such  questions  while  his  life  was  in  such  danger. 
Would  not  the  cry  be,  escape  for  thy  life — tarry  not — look  not 
behind  thee — leave  the  burning  house  instantly  1 Equally 


RELIGIOUS  ALLEGORIES. 


135 


foolish  would  that  soul  be  who  is  convinced  of  his  guilt  and 
danger,  instead  of  flying  to  Christ  for  salvation,  should  spend 
its  time  in  trying  to  find  out  the  reason  why  sin  was  suffered 
to  lay  waste  the  works  of  God — could  it  not  have  been  pre- 
vented— and  many  other  subjects  of  the  like  kind,  equally  un- 
fathomable by  the  human  mind. 

It  must  be  observed  that  the  Faith  exercised  by  the  youth 
in  the  burning  house,  caused  him  to  act,  and  venture  his  life  on 
the  issue.  Perhaps  he  might  reason,  that  his  being  at  such  a 
distance  from  his  father  and  his  friends,  who  stood  on  the 
ground  below,  it  would  be  impossible  for  them  to  save  him  from 
being  dashed  to  pieces  should  he  cast  himself  down  ; there 
may  be  a strong  conflict  between  belief  and  unbelief,  but  gen- 
uine faith  will  conquer.  The  soul  that  is  truly  and  savingly 
in  earnest  about  its  salvation,  not  only  believes  in  a general 
manner  that  the  Bible  is  the  voice  of  God  to  man,  but  his  be- 
lief must  induce  him  to  hearken  to  that  voiee,  and  consider  its 
threatenings  as  denounced  against  his  disobedience  ; he  must, 
in  order  to  obtain  salvation,  fly  to  Christ,  cast  himself  upon  his 
mercy,  and  claim  the  promises  which  are  made  to  the  soul  that 
puts  its  trust  in  his  mercy  and  power. 

The  youth  in  the  burning  house  discovers  that  there  are  no 
back  stairs  by  which  he  can  reach  a place  of  safety,  for  they 
are  already  entirely  destroyed  by  the  fire,  or  else  nothing  but  a 
burning  mass,  so  that  escape  by  them  is  utterly  impossible.  In 
like  manner  the  truly  awakened  soul  will  see  that  there  is  no 
other  way  of  escape  but  to  leave  the  state  of  sin  and  death,  as 
there  can  be  no  salvation  while  remaining  in  it.  But  if  the 
soul  will  go  forward  and  cast  itself  into  the  everlasting  arms 
of  love  and  compassion,  he  who  cannot  lie,  promises  salvation. 

* * * 


“ Come,  humble  sinner,  in  whose  breast 
A thousand  thoughts  revolve. 

Come,  with  your  guilt  and  fear  oppressed. 
And  make  this  last  resolve : 

I ’ll  go  to  Jesus,  though  my  sin 
Like  mountains  round  me  close ; 

I know  his  courts,  I ’ll  enter  in. 

Whatever  may  oppose 


136 


RELIGIOUS  ALLEGORIES, 


Brood  is  the  way  that  leadeth  to  destruction , and  many  there  he  that  g® 

in  thereat Narrow  is  the  way  which  leadeth  unto  life , and  few 

there  be  that  find  it. — Matt.  vii.  13,  14. 

THE  PATH  OF  LIFE,  AND  WAY  OF  DEATH. 

The  Path  of  Life,  and  Death’s  frequented  way. 

Who  can  describe  1 what  pencil  can  portray  1 
The  way  of  Death  is  broad,  with  downward  slide. 

Easy  and  pleasant  to  man’s  lust  and  pride  ; 

’T  is  thronged  with  multitudes  who  glide  along 
With  gold,  and  drink,  and  dance,  and  wanton  3ong: 


RELIGIOUS  ALLEGORIES. 


137 


Nor  these  alone — but  some  of  decent  mien, 

“ Harmless”  and  “ useless”  on  the  way  are  seen ; 

In  ruin’s  gulph  it  ends.  See  ! rising  there, 

Thick  clouds  of  blackness,  and  of  dark  despair. 

The  Path  of  Lile  lifts  up  its  narrow  breadth. 

High  o’er  the  realms  of  darkness  and  of  death  ; 
Sky-rising,  still,  laborious  and  straight, 

Leading  directly  up  to  heaven’s  gate  ; 

’T  is  wondrous  strange,  and  yet,  alas  ! ’tis  true. 

The  Path  of  Life  is  traveled  but  by  few. 

Though  ending  where  the  shades  of  night  ne’er  fall. 
But  one  eternal  Light  encircles  all. 

Here  is  depicted  the  path  of  life,  and  the  way  of 
death.  The  way  of  death  is  exceeding  broad,  and 
on  an  inclined  plane.  It  has  a downward  tendency ; 
it  is  occupied  by  a vast  multitude.  Some  are  seen 
throwing  themselves  off  the  way  headlong,  others  are 
bearing  aloft  the  terrible  banners  of  war.  They  are 
elated  with  victory.  Here  the  man  of  pleasure  revels 
in  delight.  The  drunkard  is  dancing  with  wild  de- 
lirious joy,  and  the  miser  groans  beneath  his  bags  of 
gold.  There  are,  however,  some  sober,  respectable 
people  on  the  way.  These  appear  to  look  grave  and 
thoughtful.  The  way  ends,  you  perceive,  in  total 
darkness.  Thick  clouds  of  curling  blackness  rising 
from  a pit  or  gulph,  cover  the  extremity  of  the  way. 
The  travelers  enter  the  dismal  shades,  and  we  see 
them  no  more. 

From  the  way  of  death  you  see  another  way,  or 
path  rather,  stretching  up,  as  it  were,  into  the  clouds. 
This  is  called  the  path  of  life.  It  is  extremely  nar- 
row. It  is  moreover  difficult  on  account  of  its  up- 
ward tendency.  Few  persons  are  seen  walking  on 
it ; these  scattered  here  and  there.  This  path  appears 
to  end  well.  We  can  see  where  it  does  end.  A beau- 
tiful palace  opens  its  golden  gates  to  receive  the  wea- 
ried travelers.  From  its  opened  portals  bursts  forth 
a dazzling  light  that  illuminates  the  pathway  beneath. 


138 


RELIGIOUS  ALLEGORIES. 


By  the  way  of  death,  is  signified  the  way  of  sin 
that  leads  to  death  eternal.  64  The  wages  of  sin  is 
death.”  Its  downward  tendency  denotes,  that  it  is 
much  easier  to  go  wrong  than  to  go  right.  The  way 
of  sin  is  easy  and  pleasant  to  man’s  corrupt  nature. 
He  delights  in  it  after  the  inner  man.  Were  it  not 
so,  surely  so  many  in  all  ages  would  not  be  found 
walking  therein.  The  Creator  himself  gives  us  the 
reason.  44  The  thoughts  of  the  imaginations  of  his 
heart  are  evil,  only  evil,  and  that  continually.”  Hence 
man  follows  the  bent  of  his  inclination.  He  goes 
with  the  stream  ; 44  every  one  in  his  own  way.”  To 
do  otherwise,  would  require  self-denial,  and  vigorous, 
persevering  effort. 

In  the  engraving,  some  are  seen  casting  themselves 
off  the  way.  By  this  is  meant,  not  that  sinners  grow 
tired  of  the  way  of  sin  exactly,  but  that  they  are  tired 
of  themselves  ; they  are  tired  of  life.  Their  sub- 
stance is  expended  in  gambling  and  profligacy.  The 
means  of  indulging  their  depraved  appetite  no  longer 
exists  ; hence  they  commit  suicide  ; plunge  into  eter- 
nity, and  add  to  the  number  of  those  who  die  without 
hope,  for  44  Except  ye  repent,  ye  shall  all  likewise 
perish.”  Others,  by  their  excesses  in  riotous  living 
and  debaucheries,  break  down  their  constitution,  and 
destroy  life,  and  thus  perish  with  those  who  44  live  not 
out  half  their  days.” 

Warriors  are  also  in  the  way  of  death,  raising  to 
the  breeze  the  flag  of  triumph.  These  denote  the 
men  44  who  delight  in  war,” — who,  for  wealth  and 
glory,  44  sink,  burn,  and  destroy,”  and  slaughter  their 
fellow-creatures.  These  violate  the  law  of  Jehovah, 
44  Thou  shalt  not  kill.”  Drunkards  too  are  in  this 
way,  carousing  with  strong  drink,  dancing  with  ma- 
niac madness,  and  yet,  on  the  way  to  ruin,  drowning 
the  cares  of  time,  but  planting  thorns  for  eternity 


RELIGIOUS  ALLEGORIES. 


139 


These  belong  to  the  class  of  whom  it  is  said,  46  such 
shall  not  inherit  the  kingdom  of  God.”  The  one 
with  the  bag  of  gold  represents  that  very  large  class 
who  worship  Mammon  on  the  earth  ; who  never  think 
even  of  heaven,  except  when  they  remember  that 
it  is  paved  with  gold.  These  are  idolaters  ; the 
meanest  of  the  Devil’s  drudges,  the  vilest  of  the  slaves 
of  sin.  Others  enjoy  the  pleasures  of  sin  ; but  he 
sweats  and  groans  beneath  his  load ; he  takes  place 
with  the  breakers  of  God’s  law,  44  Thou  shalt  have 
no  other  gods  before  me.” 

Some  pass  the  time  in  wanton  dalliance  ; these 
designate  the  adulterer,  fornicator,  and  the  impure. 
These  take  pleasure  in  unrighteousness ; give  up 
their  affections  to  the  control  of  lust ; indulge  in  mere 
animal  delights  ; imbrute  their  manhood  ; quench 
their  intellect,  and  barter  the  glories  of  heaven  for  a 
“portion  in  the  lake  which  burneth  with  fire  and 
brimstone;  this  is  the  second  death.”  Others  of 
staid  and  respectable  appearance  are  in  this  way. 
Men  of  dignity  and  of  consequence  ; men  of  morals 
and  philosophy,  all  honorable  men  ; men  who  are 
harmless  in  their  generation,  honest  in  their  dealings. 
They  44  render  to  Caesar  the  things  which  are  Cae- 
sar’s,” but  alas  for  them,  they  do  not  44  render  unto 
God  the  things  which  are  God’s.”  One  thing  only  is 
wanting.  44  One  thing  thou  lackest.”  The  heart  is 
unsurrendered  ; hence  there  is  no  repentance — no 
living  faith — no  homage — no  love— no  obedience — • 
no  salvation.  These,  alas,  all  take  rank  with  the 
44  unprofitable  servant,”  who  was  cast  into  outer  dark- 
ness, where  there  is  weeping,  and  wailing,  and  gnash- 
ing of  teeth. 

But  time  would  fail  to  describe  the  various  char- 
acters that  throng  the  way  of  death.  The  gross 
sensualist,  the  haughty  Pharisee,  and  the  specious 


140 


RELIGIOUS  ALLEGORIES. 


hypocrite,  are  all  here.  But  is  it  possible  some  one 
may  say,  that  so  many  are  in  the  way  to  eternal 
death  ? God  himself  has  answered  the  question  ; 
we  have  heard  his  voice.  It  is  not  only  true  that 
they  are  going,  but  that  they  go  of  their  own  accord. 
The  sinner  is  threatened,  admonished,  and  warned, 
and  yet  he  goes  on.  He  is  persuaded,  entreated,  and 
invited  to  turn  and  live,  and  yet  he  goes  on. 

If  you  see  a man  traveling  a road  that  you  know 
to  be  frequented  with  robbers,  you  tell  him  of  his 
danger  ; he  persists  in  going  on  ; the  robbers  strip 
him  and  leave  him  for  dead  ; who  is  to  blame  1 The 
sinner  is  warned  of  his  danger,  and  yet  he  persists 
in  sin.  Numbers  control  not  the  sword  of  justice. 
The  antideluvians  were  faithfully  warned  ; they  went 
on  and  perished  in  the  flood.  The  men  of  Sodom 
were  warned ; they  persisted,  and  perished  in  the 
rain  of  fire.  The  Jews  were  warned  also,  even  by 
the  Son  of  God,  and  yet  they  went  on  in  rebellion, 
until  of  their  city  not  one  stone  was  left  standing  upon 
another,  and  themselves  scattered  and  peeled  among 
the  nations. 

The  sinner  neglects  a great  salvation.  Neglecting 
only  to  get  into  the  Ark  will  expose  him  to  the  flood 
of  fire.  Neglecting  salvation,  he  contemns  the  “ love 
of  God.”  He  “tramples  upon  the  blood  of  the  cov- 
enant. He  does  “despite  to  the  Spirit  of  grace.” 
How  shall  he  escape  if  he  neglects  so  great  salva- 
tion. “ These  shall  go  away  into  everlasting  pun- 
ishment.” 

“ I saw  the  lake  of  quenchless  fires. 

And  souls  on  its  billows  tost ; 

Despair,  remorse  which  ne’er  expires. 

The  worm  of  the  deathless  lost. 

Grief  filled  my  bursting  heart, — I cried, 

Shall  this  distress  end  never?” 

The  shrieks  of  millions  loud  replied, 

“ These  pangs  endure — forever  !” 


RELIGIOUS  ALLEGORIES. 


141 


By  the  path  of  life  is  designated  the  path  of  holi- 
ness, that  leads  to  life  eternal.  “Blessed  are  the 
pure  in  heart,  for  they  shall  see  God.”  It  is  narrow 
and  steep  ; it  requires  care  and  effort.  The  pilgrim 
must  deny  himself ; take  up  his  cross  daily,  and  watch 
unto  prayer.  It  is  difficult  only  to  flesh  and  blood  ; 
to  the  carnal  mind,  not  to  the  spiritual ; to  the  unre- 
generate, not  to  him  that  is  born  again.  To  the 
righteous  its  ways  are  ways  of  pleasantness,  and  all 
its  paths  are  paths  of  peace.  Narrow  is  the  way  that 
leads  to  life,  and  few  there  are  that  find  it.  Fewer 
still  endure  to  the  end  thereof.  The  few  were  once 
in  the  way  of  death.  They  were  among  the  many 
that  were  called.  They  obeyed  the  heavenly  call, 
forsook  the  broad  way,  and  entered  upon  the  path  of 
life. 

The  Path  of  Life  ends  well ; God  delights  in  holiness.  He 
did  not  overlook  Noah  in  the  overflowing  of  the  ungodly,  nor 
Lot  in  Sodom.  The  faithful  few  are  God’s  jewels  ; his  hidden 
ones,  while  tribulation  and  “ angush  are  assigned  to  the  diso- 
bedient.” The  patient  continuance  of  the  righteous  in  well 
doing  “ will  be  rewarded  with  glory,  and  honor,  and  immor- 
tality,” for  the  ransomed  of  the  Lord  shall  return  and  come  to 
Zion  with  songs  and  everlasting  joy  upon  their  heads.  They 
shall  obtain  joy  and  gladness,  and  sorrow  and  sighing  shall  flee 
away. 

“ I saw  the  countless,  happy  throng 
In  the  blissful  regions  high  ; 

White  robes — gold  crowns- — and  lofty  song, 

With  their  harps  in  harmony. 

Hope  brightened  at  the  dazzling  sight, 

4 Shall  aught  from  heaven  sever  V 
And  myriads  sung — f Our  peace,  joy,  light. 

And  glory,  last  forever.” 


142 


RELIGIOUS  ALLEGORIES, 


The  world  passeth  away. — -1  John,  ii,  17.  Now  is  the  day  of  salvation * 
£ Gor.  vi.  2.  Ye  know  not  what  shall  be  on  the  morrow. — Jamea  iv.  14. 

PAST,  PRESENT,  AND  FUTURE. 


Look  on  the  Past.  Behold  ! wide  scattered  round. 
Time’s  fragments — every  where  they  strew  the  ground  : 
The  Dead  are  there — once  blooming,  young  and  gay, 
’Mid  putrefaction,  lo  ! they  waste  away. 

The  aged  oak,  once  tall,  and  strong,  and  green. 
Decayed  and  withered  in  the  past  is  seen  ; 

The  lordly  mansion,  once  the  owner’s  trust. 

Its  glory  gone,  see  crumbling  into  dust. 


RELIGIOUS  ALLEGORIES. 


143 


E'en  Egypt’s  boast,  the  pyramids  of  yore, 

Shall  fall  to  ruin,  and  be  known  no  more. 

The  Past  is  gone  ; the  Future , black  as  night, 

By  clouds  lies  hidden  from  all  mortal  sight  ; 

The  Present’s  here — see  there  with  angel  brow, 

Wisdom  lifts  up  her  voice  of  mercy.  Now — 

Now — the  accepted  time,  the  gracious  day, 

When  man  repentant,  wipes  his  stains  away  ; 

Inspires  new  life,  through  the  atoning  blood, 

And  writes  his  name  among  the  sons  of  God. 

This  picture  is  emblematical  of  the  Past,  Future, 
and  Present,  as  these  divisions  of  time  appear  to  us, 
who  are  now  on  the  stage  of  human  life.  Behold 
the  Past ! see  there  the  fragments  that  time  has  left 
behind  : there  is  the  burying  place,  filled  with  the 
records  of  the  past — what  a volume  of  Biography  is 
the  grave -yard  ; there  they  lay,  the  blooming  and 
the  beautiful — the  strong  and  the  active — all  moul- 
dering into  dust.  The  laughing  eye— the  noble 
brow — the  dimpled  cheek — the  teeth  of  pearl — the 
musical  tongue — the  brain  creative — and  the  cunning 
hand — all,  all,  are  silent  in  the  tomb,  and  melting 
into  earth. 

There  too,  is  the  oak,  that  once  towered  in  strength 
and  beauty,  now  withered  and  decayed  ; once  it  gave 
shelter  to  the  beasts  of  the  field,  the  fowls  of  heaven 
lodged  in  its  branches— now  it  needs  a prop  to  pre- 
vent its  falling  to  the  ground. 

The  splendid  mansion  is  seen  crumbling  into  dust 
Architecture,  and  sculpture,  and  painting,  had  be- 
stowed upon  it  their  highest  efforts  ; the  artist  looked 
with  pride  upon  it,  the  owner  delighted  in  it ; but  it 
is  gone — its  glory  has  departed— it  is  among  the 
things  that  have  been. 

In  the  distance  are  seen  the  huge  forms  of  the 
pyramids  ; Egypt’s  renown  and  the  wonder  of  the 
world — memorials  of  the  past,  telling  us  of  the  folly, 


144 


RELIGIOUS  ALLEGORIES 


cruelty,  despotism,  and  ambition  of  kings — telling  us, 
too,  doubtless,  of  the  sweat,  and  groans,  and  tears, 
and  blood,  of  thousands  of  the  men  like  ourselves,  who 
slaved  and  labored  to  build  those  gigantic  monuments 
* — but  these  also,  will  pass  away ; if  not  before,  they 
must  when  the  earth  shall  reel  to  and  fro,  and  totter 
like  a drunken  man.  Then,  at  least,  all  physical  re- 
miniscences of  the  past,  sinking  into  the  deep  sea  of 
oblivion,  will  be  recognized  no  more. 

The  Future  is  represented  by  clouds  of  darkness 
that  rise  upon  the  path,  and  shut  out  from  mortal 
vision  all  prospect  of  what  is  before.  Religion , the 
daughter  of  the  skies,  who  descended  from  heaven, 
and  who  is  hastening  back  again  to  her  blest  abode, 
is  seen  on  the  circular  path  of  time.  It  is  time 
Present  wherever  she  appears  ; she  holds  in  her 
hand  a scroll,  see  its  burden  ! She  is  in  earnest — 
she  looks  benignly  and  compassionately  as  she  passes 
by — she  makes  known  to  man  his  highest  good  ; 
above  her  head  is  seen  a crown  of  glory — this  she 
promises  to  all  who  will  obey  her  voice,  and  improve 
the  present  time. 

The  past  is  gone.  The  castles — the  mansions — 
the  green  oaks- — and  the  towers — and  let  them  go  ! 
The  monuments  of  the  pride  and  ambition,  and  wick- 
edness, of  kings  and  conquerors,  are  crumbling  into 
dust,  and  let  them  crumble  ! The  glory,  splendor, 
and  renown  of  heroes,  are  fast  fading  away,  and  let 
them  fade.  But  the  dead  shall  live  again — they  that 
sleep  in  the  dust  shall  awake — that  which  is  sown  in 
dishonor  shall  be  raised  in  glory. 

The  past  is  gone — time  once  lost,  is  lost  for  ever. 
Past  opportunities  for  doing  good  and  for  getting 
good,  are  gone,  and  gone  for  ever.  46  ?T  is  greatly 
wise  to  talk  with  our  past  hours,  and  ask  them  what 
report  they  bore  to  heaven.”  Happy  he, 


RELIGIOUS  ALLEGORIES. 


145 


w Whose  work  is  done  ; who  triumphs  in  the  past, 

Whose  yesterdays  look  backward  with  a smile  ; 

Nor  like  the  Parthian  wound  him  as  they  fly : 

That  common  but  opprobrious  lot.  Past  hours, 

If  not  by  guilt,  yet  wound  us  by  their  flight, 

If  folly  bounds  our  prospect  by  the  grave. 

Yet  there  is  a sense  in  which  the  past  never  dies. 
It  haunts  us  like  the  ghost  of  the  murdered — it  is 
ever  present — -an  angel  of  light  casting  upon  us  a 
look  of  heavenly  love,  or  a demon  of  darkness  scowl- 
ing with  malignity  and  hate — the  memory  will  exist 
for  ever.  The  remembrance  of  past  actions  will, 
therefore,  live  forever.  “ O,  for  yesterdays  to  come.” 

The  Future  is  concealed— clouds  and  darkness 
hide  it  from  our  view.  We  know  not  what  a day 
may  bring  forth,  nor  what  an  hour  ; we  know,  how- 
ever, that  Death  is  there — and  after  death  the  Judg- 
ment—and  after  the  judgment  the  issues  thereof — 
a Eternal  life”  or  “ Eternal  death”  But  this  is  all 
we  know,  and  this  is  enough,  if  we  are  wise  ; how 
much  of  joy  or  sorrow  there  may  be  for  us  in  the  fu- 
ture, we  know  not ; whether  our  path  will  be  strewed 
with  roses  or  with  thorns,  we  cannot  tell — most  likely 
they  will  be  mixed.  What  opportunities  for  improve- 
ment in  religious  duties  and  privileges,  or  what  hin- 
drances, we  may  have,  we  know  not — how  much  of 
life — who  can  tell  ? A man  may  plant,  and  build, 
and  lay  up  goods  for  many  years,  and  yet  to-day  may 
be  his  last  day — to-night  his  soul  may  be  required 
of  him. 

If  then,  the  past  is  gone,  and  if  the  future  may 
never  come  to  us  in  life,  it  behooves  us  to  improve 
the  present.  God,  in  his  mercy  offers  salvation  now . 
Now  is  the  accepted  time,  now  is  the  day  of  salvation. 
What  is  it  that  is  offered  ? Salvation.  Thou  cans’t 
not  do  without  salvation  ; without  it  thou  art  lost  and 
10 


146 


RELIGIOUS  ALLEGORIES. 


lost  forever.  Seize  then,  O seize  the  angel  as  she 
passes,  nor  suffer  her  to  go  until  she  bless  thee.  The 
present  time,  how  important ! it  includes  the  vast 
concerns  of  the  eternal  state.  Destroy  it  not,  there 
is  a blessing  in  it.  “ Throw  years  away  ? throw  em- 
pires, and  be  blameless,”  The  present  seize, 

. . . “ O what  heaps  of  slain 

Cry  out  for  vengeance  on  us ! Time  destroyed, 

Is  suicide,  where  more  than  blood  is  spilt : 

Time  flies — death  urges — knells  call — heaven  invites — 
Hell  threatens — all  exerts  ; in  effort  all ; 

More  than  creation  labors  ! — labors  more  ! 

Man  sleeps,  and  man  alone  ; and  man  for  whom 
All  else  is  in  alarm  ; man  the  sole  cause 
Of  this  surrounding  storm  ; and  yet  he  sleeps. 

As  the  storm  rocked  to  rest.” 

Now  is  the  accepted  time ; God  will  accept  thee 
now  ; he  no  where  promises  to  accept  thee  to-mor- 
row, Think,  O think,  of  thy  soul,  and  its  value  ; 
think  of  Jehovah  and  his  love  ; think  of  Christ  and 
his  precious  blood  ; think  of  heaven  and  its  eternal 
blessedness  ; of  hell  and  its  terrible  torments.  Upon 
thy  present  conduct  rests  thy  eternal  destiny.  What 
ail  thou  sowing  ? What  art  thou  working  ? What 
art  thou  treasuring  up?  Let  conscience  answer. 
Think  of  the  past,  and  all  its  guilt — of  the  future  and 
its  great  uncertainty — of  the  present  as  thine.  To- 
morrow may  be  too  late ; now  is  the  day  of  salva- 
tion—now  thou  may’st  wash  away  thy  sins,  calling 
upon  the  name  of  the  Lord — -inspire  a new  life — re- 
joice in  glorious  hope — unroll  your  name  among  the 
children  of  God,  and  become  a glorious  citizen  of 
immortality  in  heaven. 

Improve  the  present.  See ! look  on  that  beach  ; there  is  a 
boat  high  and  dry,  with  a man  in  it — he  is  asleep.  The  ship 
to  which  he  belongs  is  in  the  offing  ; she  will  sail  the  next 
tide.  The  tide  rises — the  man  sleeps  on — the  tide  ebbs — he 
awakes — the  water  is  gone,  the  ship  is  gone,  and  he  is  left  to 


RELIGIOUS  ALLEGORIES. 


147 


perish  on  a desolate  island.  There  is  a tide  in  man’s  spiritual 
affairs,  which,  when  taken  at  the  rise,  leads  on  to  hea\en 
omitted,  he  may  be  left  to  perish.  My  spirit,  saith  the  Lord, 
shall  not  always  strive  with  man. 

Now  is  the  accepted  time > Behold  that  rail-road  car ; it 
has  just  started — look  again — there  is  a person  with  his  hands 
upraised,  exclaiming,  “ alas,  too  late!”  He  is  left  behind,  his 
friends  are  all  on  board,  «.nc  is  not  with  them — great  is  his 
grief.  Man  is  a stranger  here — God  sends  the  chariot  of  his 
love  to  bear  him  home  ; again  and  again  it  comes — it  is  here 
now — O sinner,  step  on  board.  The  Saviour  is  there — he  in- 
vites thee  to  leave  thy  sins,  and  sinful  companions,  and  get  on 
board  of  the  heavenly  car — the  car  of  mercy.  It  is  ready  to 
start — all  things  are  now  ready — some  of  thy  friends  are  there. 
Hesitate  not — delay  not — or,  like  the  passenger,  thou  may’st 
find  thyself  in  a more  mournful  sense  “ too  late”  and,  “ a mo- 
ment you  may  wish  when  worlds  want  wealth  to  buy.” 


O God,  our  help  in  ages  past. 

Our  hope  for  years  to  come. 

Our  shelter  from  the  stormy  blast, 

And  our  eternal  home. 

Before  the  hills  in  order  stood. 

Or  earth  received  her  frame. 

From  everlasting  thou  art  God, 

To  endless  years  the  same. 

Thy  word  commands  our  flesh  to  dust, 
“ Return,  ye  sons  of  men 

All  nations  rose  from  earth  at  first, 

And  turn  to  earth  again. 

A thousand  ages  in  thy  sight. 

Are  like  an  evening  gone  ; 

Short  as  the  watch  that  ends  the  night, 
Before  the  rising  sun. 

The  busy  tribes  of  flesh  and  blood, 
With  all  their  lives  and  cares, 

Are  carried  downward  by  the  flood. 
And  lost  in  following  years. — Watts. 

10* 


148 


RELIGIOUS  ALLEGORIES, 


For  of  him , and  through  him , and  to  him,  are  all  things. — Rom.  xi.  36 
Time  is  short. — 1 Cor.  vii.  29.  Which  is,  and  which  teas,  and  which 
is  to  come. — Rev.  i.  8. 

PROVIDENCE,  TIME,  ETERNITY. 

Upon  a narrow  isle,  ’mid  waters  vast, 

By  stress  of  tide  the  voyagers  are  cast ; 

Beneath — around — a dark  and  boundless  sea  ; 

Above,  thick  clouds  wrap  all  in  mystery 
The  Ocean  wears  the  shore  on  every  side, 


RELIGIOUS  ALLEGORIES. 


149 


As  Time  decreases  ’neath  the  Eternal  tide, 

Yet  one — deluded  man  ! strives  much  to  reach 
The  shells  and  pebbles  on  the  crumbling  beach  ; 

The  waves  dash  on — another  pondering  stands, 

And  sees  destruction  come  with  folded  hands. 

Not  so  the  third — he  turns  his  longing  eyes, 

And  views  a chain  descending  from  the  skies, 

The  Providential  chain  with  links  of  love, 

Watched  by  an  eye  that  never  sleeps  above  ; 

He  grasps  the  chain — from  all  his  fears  it  saves, 

While  his  companions  perish  'neath  the  waves. 

In  the  engraving  is  seen  a representation  of  the 
all-seeing  eye.  It  is  placed  above  every  thing  else, 
to  show  that  the  eye  of  God’s  Providence  watches 
over  all  creation,  taking  notice  of  every  event  through- 
out all  time  and  space.  Though  to  human  vision  there 
may  be  clouds  and  darkness  about  the  throne  of  the 
Eternal,  yet  to  his  all-seeing  eye,  darkness  is  as  noon- 
day. All  things  are  before  hirn,  and  nothing  is  too 
minute  for  his  inspection.  He  sees  the  rise  and  fall 
of  empires,  and  with  equal  attention  sees  the  sparrow 
fall  to  the  ground,  for  in  a certain  sense  nothing  is 
great  or  small  before  him.  Throughout  all  time  and 
space,  the  eye  of  Providence  penetrates ; yea  more, 
it  reaches  farther ; eternity  itself,  to  the  human  mind 
dark,  fathomless,  boundless,  endless,  is  penetrated  and 
comprehended. 

A chain  is  seen  descending  from  above,  of  which 
we  can  neither  see  the  beginning  or  the  ending  ; but 
as  far  as  we  can  discover,  is  but  a small  part  of  a 
mighty  whole.  It  is  true  a man  may  see  a few  of  the 
links  of  the  chain  before  him,  their  connection  with 
each  other,  but  how  far  they  may  extend  above  or 
below  his  vision,  he  has  no  knowledge.  This  shows 
us  that  the  great  chain  of  God’s  Providential  dispen- 
sations in  the  universe  is  but  partially  seen  or  com- 
prehended. It  is  true  while  on  these  mortal  shores, 


150 


RELIGIOUS  ALLEGORIES. 


we  may  see  a few  of  the  connecting  links  of  this 
chain,  but  to  what  heights  it  reaches,  or  to  what 
depths  it  penetrates,  we  have  no  adequate  conception. 

u In  what  manner,  indeed,”  says  a celebrated  wri- 
ter, “ Providence  interposes  in  human  affairs,  by  what 
means  it  influences  the  thoughts  and  counsels  of  men, 
and,  notwithstanding  the  influence  it  exerts,  leaves  to 
them  the  freedom  of  choice,  are  subjects  of  a dark 
and  mysterious  nature,  and  which  have  given  occa- 
sion to  many  an  intricate  controversy.  Let  us  re- 
member that  the  manner  in  which  God  influences  the 
motion  of  all  the  heavenly  bodies,  the  nature  of  that 
secret  power  by  which  he  is  ever  directing  the  sun 
and  the  moon,  the  planets,  stars,  and  comets,  in  their 
course  through  the  heavens,  while  they  appear  to  move 
themselves  in  a free  course,  are  matters  no  less  inex- 
plicable to  us,  than  the  manner  in  which  he  influen- 
ces the  counsels  of  men.  But  though  the  mode  of 
divine  operation  remains  unknown,  the  fact  of  an 
over-ruling  influence  is  equally  certain,  in  the  moral, 
as  it  is  in  the  natural  world.” 

4£  In  cases  where  the  fact  is  clearly  authenticated, 
we  are  not  at  liberty  to  call  its  truth  in  question, 
merely  because  we  understand  not  the  manner  in 
which  it  is  brought  about.  Nothing  can  be  more 
clear,  from  the  testimony  of  Scripture,  than  that  God 
takes  part  in  all  that  happens  among  mankind,  di- 
recting and  over-ruling  the  whole  course  of  events, 
so  as  to  make  every  one  of  them  answer  the  designs 
of  his  wise  and  righteous  government.” 

“We  cannot,  indeed,  conceive  God  acting  as  the 
governor  of  the  world  at  all,  unless  his  government 
were  to  extend  to  all  the  events  that  can  happen.  It 
is  upon  the  supposition  of  a particular  providence, 
that  our  worship  and  prayers  to  him  are  founded.  All 
his  perfections  would  be  utterly  insignificant  to  us , if 


RELIGIOUS  ALLEGORIES. 


151 


they  were  not  exercised  on  every  occasion,  according 
as  the  circumstances  of  his  creatures  required.  The 
Almighty  would  then  be  no  more  than  an  unconcerned 
spectator  of  the  behavior  of  his  subjects,  regarding 
the  obedient  and  rebellious  with  an  equal  eye.” 

In  the  lower  part  of  the  engraving  is  seen  a little 
spot  of  earth  in  the  vast  ocean  by  which  it  is  sur* 
rounded,  on  which  is  seen  three  persons.  This  small 
place  may  represent  Time , which  has  arisen  out  of 
the  eternity  of  the  past.  Though  now  visible,  it  is 
destined  soon  to  sink  into  oblivion  in  the  midst  of  the 
mighty  waters.  One  of  the  figures  on  this  little  spot 
of  time  is  seen  very  busy  in  collecting  the  little  peb- 
bles or  particles  of  shining  dust  around  him.  How 
foolish  this,  when  he  must  know  that  the  rolling  tide 
will  soon  overflow  all  around  him.  Equally  foolish 
is  he,  who,  in  this  transitory  life,  instead  of  looking 
upward  and  using  the  means  Providence  has  placed 
within  his  reach  for  his  escape  from  overflowing  de- 
struction, spends  his  precious  moments  in  collecting 
the  little  baubles  and  toys  of  earth. 

On  the  left  is  seen  one  who  appears  to  be  gravely 
philosophizing  upon  the  scene  he  beholds  around 
him.  He  realizes  that  he  is  standing  on  a speck  of 
earth,  in  the  midst  of  a mighty  ocean,  of  which  he 
can  ^neither  see  the  bottom  or  the  shore.  He  looks 
backward  ; all  is  dark  to  his  vision  ; he  looks  around 
him  ; all  is  mysterious  and  incomprehensible ; for- 
ward ; all,  all,  is  thick  darkness.  He  is  sensible  that 
the  tide  of  death  will  soon  overflow  him  and  all  with 
whom  he  is  connected  ; but  will  eternal  oblivion  and 
forgetfulness  be  his  portion  ? Perhaps  he  thinks  so  ; 
but  at  times  the  immortal  spirit  will  stir  within  him 
and  “startle  back”  at  the  thought  of  annihilation. 
Ah,  poor  fool ! he  turns  his  back  and  will  not  look  at 
the  bright  chain  of  God’s  Providence  which  so  man- 


152 


RELIGIOUS  ALLEGORIES. 


ifestly  appears.  Perhaps  he  may  try  to  persuade  him- 
self that  the  chain  hangs  there  by  chance . He  has 
been  told  that  earth  and  heaven  are  connected  by  it. 
He  professes  to  see  no  necessary  connection  ; he 
cannot  see  its  beginning,  how  it  is  supported  on  high. 
He  has  heard  that  by  it  man  can  be  elevated  to  a 
heavenly  life.  This  may  appear  foolishness  to  him. 
Perhaps  he  may  think  that  if  man  were  destined  to 
live  hereafter,  he  would  not  have  been  placed  on 
these  mortal  shores  ; or  if  immortal,  it  will  be  in  some 
other  mode  than  that  pointed  out  in  the  Bible.  He 
is  wise  in  his  own  conceit.  He  turns  himself  from 
Gods’  method  of  salvation  ; refuses  to  look  upward  ; 
continues  to  reason  “ in  endless  mazes  lost will  not 
lay  hold  of  the  only  hope  set  before  him  ; he  “ won- 
ders and  perishes”  in  the  overflowing  of  the  mighty 
waters. 

One  of  the  persons  on  the  little  island  is  seen  with 
his  eyes  turned  upward  ; his  hands  are  uplifted  in 
thankfulness  and  adoration.  He  beholds  the  bright 
chain  of  God’s  Providential  mercy ; he  lays  hold  of 
the  only  hope  set  before  him.  It  is  true  he  can  see 
but  a few  of  the  connecting  links  of  the  golden  chain 
above,  but  he  fully  believes  that  it  is  connected  with, 
and  sustained  by,  an  Almighty  Power  above.  He 
has  occasional  glimpses  of  the  all-seeing  eye ; he 
feels  that  he  is  under  its  supervision.  He  feels  him- 
self encircled,  upheld  and  sustained  by  Infinite  power 
and  love,  and  rejoices  that  all  things  are  under  the 
control  of  a kind  Providence. 

It  is  true  the  Christian  may  see  clouds  and  dark- 
ness above,  around,  and  below  him.  He  may  not 
know  why  sin,  and  consequently  misery,  is  suffered 
to  exist  in  the  universe  of  God.  He  may  not  know 
why  he  is  placed  here  in  the  circumstances  by  which 
he  is  surrounded.  He  weeps  often  ; it  may  be  to  see 


RELIGIOUS  ALLEGORIES. 


153 


how  sin  has  laid  waste  the  works  of  God ; how  the 
wicked  often  triumph,  and  the  good  are  crushed  into 
the  dust.  He  may  not  know  the  beginning,  or  origin 
of  God’s  Providential  dealings,  how  far  they  reach 
into  this,  or  other  worlds.  But  notwithstanding  the 
Christian  may  not  be  able  to  fathom  these  and  many 
other  subjects,  yet  he  confides  in  the  Almighty  power 
above.  He  lays  hold  of  salvation  ; he  is  elevated  to 
the  regions  of  eternal  light  and  glory,  while  his  un- 
believing companions  perish  amid  the  dark  rolling 
waters  of  the  ocean. 

The  ocean  has  sometimes  been  considered  as  an  emblem  of 
eternity,  on  account  of  its  vast  extent,  its  fathomless  depths,  and 
its  appearance  to  human  vision  oftentimes,  as  without  a bottom 
or  shore.  “ Eternity,”  says  one,  “ with  respect  to  God  is  a du- 
ration without  beginning  or  end.  With  regard  to  created  beings, 
it  is  a duration  that  has  a beginning,  but  will  never  have  an 
end.  It  is  a duration  that  excludes  all  number  and  computa- 
tion ; days,  months,  and  years,  yea  and  ages,  are  lost  in  it  like 
drops  in  the  ocean.  Millions  of  millions  of  years,  as  many 
years  as  there  are  sands  on  the  sea-shore,  or  particles  of  dust 
in  the  globe  of  the  earth,  and  these  multiplied  to  the  highest 
reach  of  number,  all  these  are  nothing  to  eternity.  They  do 
not  bear  the  imaginable  proportion  to  it,  for  these  will  come  to 
an  end  as  certainly  as  a day ; but  eternity  will  never,  never, 
never,  come  to  an  end  ! It  is  a time  without  an  end  ! it  is  an 
ocean  without  a shore  ! Alas  ! what  shall  I say  of  it ! it  is  an 
infinite,  unknown  something,  that  neither  human  thought  can 
grasp,  nor  human  language  describe  !”  * * * 


154 


RELIGIOUS  ALLEGORIES* 


Alleluia  ’ for  the  Lord  God  omnipotent  reigneth . — Rev.  xix.  6. 

THE  TRIUMPH  OF  CHRISTIANITY. 


ST  is  come  ! ft  is  come  ! The  long  expected  day  ; 
When  sin  no  longer  o’er  the  earth  bears  sway  ; 
But  Truth,  triumphant,  sheds  its  mellow  li^ht. 
And  all  below  is  clear,  and  pure,  and  bright. 

See  Christianity  ! the  gift  of  Grace  ! 

Receives  in  form  the  homage  of  our  race  j 


RELIGIOUS  ALLEGORIES. 


155 


Europa  fair,  her  princely  tribute  brings, 

A grateful  offering,  to  the  King  of  kings  ; 

Asia  rejects  the  Skasters  and  the  Sword, 

Throws  by  the  Koran,  and  receives  the  Word; 

Lo ! Afric  breaks  her  chains  of  crime  and  blood, 

And  lowly  bending,  lifts  her  hands  to  God. 

No  more  she  wages  wars  for  white  man’s  gold — 

No  more  she  mourns  her  children  bought  and  sold. 

See,  too,  America,  with  pipe  of  peace ! 

Comes  now  to  sue  for  love  and  heavenly  grace  ; 

The  tomahawk,  and  bow,  and  cruel  knife, 

T’  exchange  for  records  of  eternal  life : 

JTis  come  ! ’tis  come  ! the  long  expected  day ! 

Lo  ! God  has  triumphed,  Truth  divine  bears  sway  ; 

Loud  alleluias  heavenly  angels  sing, 

For  earth,  renewed  with  joy,  receives  her  king. 

The  above  engraving  represents  Christianity  re- 
ceiving the  homage  of  the  world.  In  her  right  hand 
she  holds  the  crown  of  immortality  ; in  her  left,  the 
Word  of  God  ; her  looks  and  bearing  bespeak  grace, 
dignity,  majesty,  empire,  triumph,  and  matchless  love. 
Behold  Europe  brings  her  crown — emblem  of  power 
— and  lays  it  meekly  at  the  feet  of  Christianity. 
Asia,  represented  by  a follower  of  Mahomet,  laying 
aside  the  cimeter  and  the  Koran,  receives  with  hum- 
ble adoration,  instead  thereof,  the  revelations  of  God’s 
word.  Africa  is  represented  by  a figure  in  a kneel- 
ing posture  ; she  has  broken  off  her  chains,  and  is 
lifting  her  hands  to  heaven.  America  is  represented 
by  an  Indian ; he  holds  in  his  hand  the  calumet  or 
pipe  of  peace  ; he  has  laid  aside  the  murderous  tom- 
ahawk, the  bow  that  sprang  the  arrow  of  death,  and 
the  scalping  knife.  He  buries  the  hatchet  for  ever, 
and  offers  the  emblem  of  peace . 

The  above  is  a representation  of  the  final  triumph 
of  Christianity  over  the  world — a day  long  expected 
by  the  faithful,  even  from  the  time  of  the  first  prom- 
ise, “ he  shall  bruise  thy  head.”  That  this  earth— 


156 


RELIGIOUS  ALLEGORIES. 


this  blood-stained  earth — should  become  the  scene  of 
triumph,  has  ever  been  the  hope  of  the  righteous ; 
that  here,  where  was  the  first  defeat,  renewed  con* 
flict,  and  continued  struggle — here  would  be,  and 
ought  to  be,  the  arena  of  victory.  Exulting  in  this 
hope,  the  prophet  touched  the  sacred  harp  of  proph- 
ecy, and  sang  of  “ the  sufferings  of  Christ,  and  of 
the  glory  that  should  follow,”  when  he  would  see  of 
the  travail  of  his  soul  and  be  satisfied.  In  this  hope 
Israel’s  king  prayed,  “ that  thy  way  may  be  known 
upon  the  earth,  and  thy  saving  health  among  all  na- 
tions.” Inspired  by  this  hope,  martyrs  have  kissed 
the  stake,  embraced  the  flames,  and  gone  triumph- 
antly home  to  God ; yea,  the  general  assembly  of 
the  Church  of  the  first-born — the  whole  body  of  the 
faithful  upon  earth — in  this  hope  rejoicing,  have  sent 
up  their  prayers  continually,  which,  like  intercessory 
angels  surrounding  the  throne  of  the  Eternal,  have 
prayed,  O “ let  thy  kingdom  come.” 

And  now  it  has  come.  Europe  is  the  Lord’s — 
she  consecrates  to  God  her  dominion — her  kings  and 
queens  are  subject  to  Messiah,  and  labor  to  promote 
the  best  interests  of  their  people  ; her  people  are  all 
righteous — her  philosophers  having  proved  all  things, 
hold  fast  now  that  which  is  good  ; her  rich  men  de- 
posit their  wealth  in  the  bank  of  heaven — her  states- 
men, studying  the  politics  of  both  worlds,  regard  also 
the  interests  of  both — the  poor  are  raised  to  compe- 
tency, to  knowledge,  and  to  virtue,  and  consequent 
happiness.  Her  arts  and  sciences  are  consecrated 
to  God  ; her  ships  of  war  now  sail  in  the  service  of 
the  prince  of  peace — ships  of  commerce  are  floating 
Bethels.  The  songs  of  Jesus  have  succeeded  to  the 
songs  of  Satan,  and  blasphemies  are  turned  to  praise. 

“ The  abundance  of  the  sea  is  converted  to  God,” 
railroads,  steamboats,  and  telegraphs,  are  all  em- 


RELIGIOUS  ALLEGORIES.  157 

ployed  in  promoting  God’s  glory,  and  in  benefiting 
mankind.  The  Anglo-American  race,  and  others, 
partake  of  this  triumph  ; they  have  labored  for  it — 
they  rejoice  in  it,  and  say,  lo  ! this  is  our  God  ! we 
have  waited  for  him,  we  will  rejoice  in  his  salvation. 

Asia  too,  is  the  Lord’s  ; here,  where  the  conflict 
first  began  with  sin  and  death — here  the  victory  is 
gained.  The  lion  of  the  tribe  of  Judah  has  pre- 
vailed— the  inhabitants,  so  long  enslaved  by  despotic 
creeds,  now  exercise  faith  in  the  Lord  Jesus  Christ — 
so  long  oppressed  by  systems  of  superstition  and 
blood,  now  rejoice  under  the  mild  yoke  of  the  Savior, 
— the  Koran  and  Shastera  are  exchanged  for  the 
Bible — Juggernaut  for  Calvary — Kalee  for  Jesus — 
Mahomet  for  God.  Here  now  is  seen  “ China  with- 
out its  wall  of  selfishness — India  without  its  castes — 
and  earth  without  its  curse.”  The  people  are  ele- 
vated, the  nations  are  united,  Jehovah  is  their  King. 

A frica  throws  off  her  load,  and  breaks  her  chains, 
and  comes  to  Jesus — so  long  crushed  and  degraded, 
she  has  at  length  arisen — she  takes  her  place  again 
with  the  nations  of  the  earth,  with  the  redeemed. 
Ignorance,  superstition  and  slavery,  are  now  no  more. 
Her  warfare  is  past — her  mourning  is  o’er — her  long 
captivity  is  at  an  end.  Jehovah  has  triumphed — his 
children  are  free. 

" No  more  Coomassie  offers  human  blood, 

But  takes  for  sacrifice  the  Lamb  of  God, 

And  on  Liberia’s  long  contested  ground, 

A living  army  of  the  cross  isjound. 

The  gospel  tree  so  ample  and  so  pure, 

Bears  precious  fruit ; its  leaves  the  nations  cure  ; 

Its  healing  influence  to  Loango  spreads  ; 

Angola  feels  it,  and  health’s  blossoms  sheds. 

And  where  Cimbebas  no  fresh  water  brings. 

Life’s  fountains  babble  in  a thousand  springs. 

Korana’s  shepherds  now  Christ’s  flock  become, 

And  Bosheman’s  Kraals  are  changed  to  home,  sweet  home, 


158 


RELIGIOUS  ALLEGORIES. 


Good  Hope  has  added  Faith  and  humble  Love  ; 

The  Cross  has  triumphed  ! praise  to  God  above 

America , the  whole  of  the  western  world,  rejoices 
in  the  light  of  the  glorious  Sun  of  Righteousness — 
the  islands  of  the  sea  wait  for  Jehovah’s  law — the 
Indian  tribes  obey  his  word,  and  hail  him  their  Al- 
mighty Lord.  The  tomahawk,  and  scalping  knife, 
and  other  weapons  of  war  and  blood,  are  exchanged 
for  the  olive  branch — -for  the  war-whoop  is  now 
heard  the  sound  of  the  “ church-going  bell,”  greet- 
ing the  Sabbath  morning — the  disciple  of  the  Pope 
has  become  the  disciple  of  Jesus,  and  laying  aside 
all  superstition,  he  worships  the  Lord  his  God,  and 
him  only  does  he  serve.  The  dispersed  of  the  seed 
of  Abraham,  the  “ scattered  and  peeled”  among  the 
nations,  have  looked  upon  him  “ they  pierced.”  The 
winds  of  heaven  have  blown  upon  the  valley  of  dry 
bones — they  have  revived— they  have  come  forth 
out  of  their  graves,  and  seizing  every  one  the  banner 
of  his  tribe,  have  hastened  to  join  the  army  of 
Messiah. 

Hail ! happy  day ! Jesus  the  Conqueror  reigns — 
the  song  of  triumph  resounds — island  answers  to 
island — continent  to  continent — world  to  world  ; — ■ 
earth,  with  all  its  voices — heaven,  with  all  its  harps, 
resound,  “ the  kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord  and  of  his  anointed,  and  he 
shall  reign  for  ever  and  ever  ; alleluia  ! alleluia  ! the 
Lord  God  Omnipotent  reigneth” — “ he  that  sat  upon 
the  throne  said,  Behold, «I  make  all  things  new !” 

Even  now,  the  Spirit  is  moving  on  the  face  of  the 
human  chaos — fiat  after  fiat  goes  forth,  and  what 
light  breaks  in  on  the  darkness  of  ages — what 
mighty  masses  of  humanity  are  uplifting  themselves 
in  solemn  majesty,  like  primitive  mountains  rising 
from  the  deep — what  more  than  verdant  beauty 


RELIGIOUS  ALLEGORIES. 


159 


clothes  the  moral  landscape  ; how  gloriously  dawns 
the  Sabbath  of  the  world  ! Where  is  now  the  mid- 
night gloom  of  darkness  and  idolatry  ? — The  desola- 
tion and  misery  attendant  on  sin  ? We  look  and 
listen,  but  no  reign  of  darkness,  no  habitation  of 
cruelty,  no  sound  of  anguish  remains.  The  will  of 
God  is  done  on  earth,  as  it  is  done  in  heaven ! — the 
nations  own  no  other  law,  and  hence  their  aspect  is 
that  of  a happy  family.  The  Church  aims  at  no 
other  end,  and  hence  all  her  members  are  invested 
with  the  garments  of  salvation,  and  with  the  robes 
of  praise.  The  world  is  bathed  in  the  light  of  peace 
and  purity,  and  love. 

Inanimate  nature  itself  partakes  of  the  general 
joy.  To  the  eye  of  the  renewed  man  it  exhibits  a 
beauty  unknown  before,  and  to  his  ear  it  brings  less- 
ons of  surpassing  wisdom.  The  trees  wave  with  glad- 
ness, and  the  floods  clap  their  hands  ; the  light  of 
the  moon  is  as  the  light  of  the  sun,  and  the  light  of 
the  sun  is  seven  fold.  Over  the  scene,  the  morning 
stars  sing  together,  and  the  sons  of  God  shout  for 
joy ; while  the  divine  Creator  himself,  complacently 
beholds  it,  and  proclaims  it  good. 


THE  END* 


CONTENTS 


Page. 

LOOKING  UNTO  JESUS, 4 

WALKING  BY  FAITH...... 10 

THE  SURE  GUIDE, 16 

CHARITY,  OR  LOVE, 22 

PRIDE  AND  HUMILITY, 28 

THE  SACRIFICE, 34 

NO  CROSS,  NO  CROWN, 40 

THE  LIFE-BOAT, 46 

OBEDIENCE  AND  WISDOM, 52 

DANGER  OF  PRESUMPTION, 58 

DECISION  AND  PERSEVERANCE, 64 

PASSION  AND  PATIENCE, 70 

THE  CONQUERING  CHRISTIAN, 76 

THE  IMPERIAL  PHILANTHROPIST, 82 

THE  WINTRY  ATMOSPHERE, 88 

THE  PROTECTED  TRAVELER, 94 

THE  PEARL  OF  GREAT  PRICE, 100 

THE  GREAT  DISCOVERY, .....106 

PASSAGE  THROUGH  THE  DESERT, 112 

SELFISHNESS, 118 

THE  IMPERIAL  PASSENGER,  124 

VENTURING  BY  FAITH, 130 

PATH  OF  LIFE  AND  WAY  OF  DEATH, 136 

PAST,  PRESENT,  FUTURE, 142 

PROVIDENCE,  TIME,  ETERNITY, 148 

TRIUMPH  OF  CHRISTIANITY, 154 


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